THE KORAN 
 
THE KORAN 
 
 TRANSLATED INTO ENGLISH 
 FROM THE ORIGINAL ARABIC 
 
 BY 
 
 GEORGE SALE 
 
 WITH EXPLANATORY NOTES 
 FROM THE MOST APPROVED COMMENTATORS 
 
 WITH AN INTRODUCTION 
 BY 
 
 SIR EDWARD DENISON ROSS 
 
 C.I.E., Ph.D., ETC. 
 
 LONDON 
 
 FREDERICK WARNE AND Co. LTD. 
 AND NEW YORK 
 
PRINTED !N ORE AT BRITAIN 
 
 ulir "> 
 
mo 
 
 INTRODUCTION 
 
 THERE is surely no need to-day to insist on the impor- 
 tance of a close study of the Koran for all who would 
 comprehend the many vital problems connected with the 
 Islamic World ; and yet few of us, I imagine, among the 
 many who possess translations of this book have been at 
 pains to read it through. It must, however, be borne in 
 mind that the Koran plays a far greater role among the 
 Muhammadans than does the Bible in Christianity in that 
 it provides not only the canon of their faith, but also the 
 text-book of their ritual and the principles of their Civil Law. 
 
 It was the Great Crusades that first brought the West 
 into close touch with Islam, but between the years 1096 and 
 1270 we only hear of one attempt to make known to Europe 
 the Sacred Book of the Moslems, namely, the Latin version 
 made in 1143, by Robert of Retina (who, Sale tells us, was 
 an Englishman), and Hermann of Dalmatia, on the initiative 
 of Petrus Venerabilis, the Abbot of Clugny, which version 
 was ultimately printed by T. Bibliander in Basel in 1543, 
 nearly a hundred years after the fall of Constantinople. 
 
 During the seventeenth and eighteenth centuries, several 
 translations appeared both in Latin and in French, and one 
 of the latter, by Andre du Ryer, was translated into English 
 by Alexander Ross in 1649. But by far the most important 
 work on the Koran was that of Luigi Marracci which was 
 published in Padua in 1698. 
 
 George Sale's translation first appeared in November, 1734, 
 in a quarto volume ; in 1764 it was first printed in medium 
 octavo, and the reprint of 1825 contained the sketch of Sale's 
 life by Richard Alfred Davenant which has been utilized in 
 the article on Sale in the Dictionary of 'National Biography. 
 The Chandos Classics edition in crown octavo was first 
 issued in 1877. 
 
 Soon after the death of the Prophet, early Muhammadan 
 theologians began to discuss, not only the correct reading 
 
vi INTRODUCTION 
 
 of the text itself, but also to work out on the basis of first- 
 hand reports the story connected with the revelation oi 
 each chapter. As the book at present stands in its original 
 form the chapters are arranged more or less according to 
 their respective length, beginning with the longest ; except 
 in the case of the opening chapter, which holds a place 
 by itself, not only in the sacred book of Islam, corre- 
 sponding as it does in a manner to our Pater Noster, but 
 also in its important ceremonial usages. The presumed 
 order in which the various chapters were revealed is given 
 in the tabular list of Contents, but it may be mentioned 
 that neither Muhammadan theologians, nor, in more recent 
 times, European scholars, are in entire agreement upon the 
 exact chronological position of all the chapters. 
 
 It is well for all who study the Koran to realize that the 
 actual text is never the composition of the Prophet, but is 
 the word of God addressed to the Prophet ; and that in 
 quoting the Koran the formula is "He (may he be exalted) 
 said " or some such phrase. The Prophet himself is of 
 course quoted by Muhammadan theologians, but such quota- 
 tions refer to his traditional sayings known as " Hadis," 
 which have been handed down from mouth to mouth with 
 the strictest regard to genealogical continuity. 
 
 It would probably be impossible for any Arabic scholar 
 to produce a translation of the Koran which would defy 
 criticism, but this much may be said of Sale's version : just 
 as, when it first appeared, it had no rival in the field, it may 
 be fairly claimed to-day that it has been superseded by 
 no subsequent translations. Equally remarkable with his 
 translation is the famous Preliminary Discourse which con- 
 stitutes a tour de force when we consider how little critical 
 work had been done in his day in the field of Islamic research. 
 Practically the only works of first-class importance were 
 Dr. Pocock's Specimen Historic^ Arabum, to which, in his 
 original Address to the Reader, Sale acknowledges his great 
 indebtedness, and Marracci's Koran. 
 
 In spite of the vast number of eminent scholars who have 
 worked in the same field since the days of George Sale, his 
 Preliminary Discourse still remains the best Introduction 
 in any European language to the study of the religion pro- 
 mulgated by the Prophet of Arabia ; but as Wherry says : 
 " Whilst regarding the Preliminary Discourse as a most 
 masterly, and on the whole reliable, presentation of the pecu- 
 liar doctrines, rites, ceremonies, customs, and institutions 
 
INTRODUCTION vii 
 
 of Islam, we recognize the fact that modern research has 
 brought to light many things concerning the history of the 
 ancient Arabs which greatly modify the statements made 
 in the early paragraphs." 
 
 For many centuries the acquaintance which the majority 
 of Europeans possessed of Muhammadanism was based 
 almost entirely on distorted reports of fanatical Christians 
 which led to the dissemination of a multitude of gross 
 calumnies. What was good in Muhammadanism was entirely 
 ignored, and what was not good, in the eyes of Europe, was 
 exaggerated or misinterpreted. 
 
 It must not, however, be forgotten that the central doc- 
 trine preached by Muhammad to his contemporaries in 
 Arabia, who worshipped the Stars ; to the Persians, who 
 acknowledged Ormuz and Ahriman ; the Indians, who wor- 
 shipped idols ; and the Turks, who had no particular wor- 
 ship, was the unity of God, and that the simplicity of his 
 creed was probably a more potent factor in the spread of 
 Islam than the sword of the Ghazis. 
 
 Islam, although seriously affecting the Christian world, 
 brought a spiritual religion to one half of Asia, and it is an 
 amazing circumstance that the Turks, who on several oc- 
 casions let loose their Central Asian hordes over India, and 
 the Middle East, though irresistible in the onslaught of 
 their arms, were all conquered in their turn by the Faith of 
 Islam, and founded Muhammadan dynasties. 
 
 The Mongols of the thirteenth century did their best to 
 wipe out all traces of Islam when they sacked Baghdad, but 
 though the Caliphate was relegated to obscurity in Egypt 
 the newly founded Empires quickly became Muhammadan 
 states, until finally it was a Turk who took the title of Caliph 
 which has been held by the house of Othman ever since. 
 
 Thus through all the vicissitudes of thirteen hundred 
 years the Koran has remained the sacred book of all the 
 Turks and Persians and of nearly a quarter of the population 
 of India. Surely such a book as this deserves to be widely 
 read in the West, more especially in these days when space 
 and time have been almost annihilated by modern invention, 
 and when public interest embraces the whole world 
 
 It is difficult to decide to what extent Sale's citations in the 
 notes represent first-hand use of the Arabic commentators, 
 but I fear that the result of a close inquiry only points to 
 very little original research on his part. He says himself 
 in his Address to the Reader : " As I have had no oppor- 
 
viii INTRODUCTION 
 
 tunity of consulting public libraries, the manuscripts of 
 which I have made use throughout the whole work have 
 been such as I had in my own study, except only the Com- 
 mentary of Al Baidhawi "... which " belongs to the 
 library of the Dutch Church in Austin Friars." 
 
 Now with regard to these manuscripts which Sale had in his 
 " own study " we happen to possess first-hand information, 
 for a list of them was printed by the executor of his will 
 under the following title : "A choice collection of most 
 curious and inestimable manuscripts in the Turkish, Arabic 
 and Persian languages from the library of the late learned 
 and ingenious Mr. George Sale. Which books are now in 
 the possession of Mr. William Hammerton Merchant in 
 Lothbury where they may be seen on Wednesdays and 
 Fridays till either they are sold or sent abroad. N.B. These 
 MSS. are to be sold together and not separately." They 
 were purchased in the first instance by the Rev. Thomas 
 Hunt of Oxford for the Radcliffe Library, and they are now 
 permanently housed in the Bodleian Library. 
 
 The British Museum possesses a copy of this list which 
 is drawn up in English and French on opposite pages and 
 comprises eighty-six works in all. The list contains very 
 few Arabic works of first-rate importance, but is rich in 
 Turkish and Persian Histories. What is most significant, 
 however, is the fact that it contains hardly any of the Arabic 
 works and none of the Commentaries which are referred to 
 on every page of Sale's translation of the Koran. 
 
 I have therefore been forced to the conclusion that with 
 the exception of Al-Baidhawi, Sale's sources were all con- 
 sulted at second hand ; and an examination of Marracci's 
 great work makes the whole matter perfectly clear. Sale 
 says of Marracci's translation that it is " generally speaking 
 very exact ; but adheres to the Arabic idiom too literally 
 to be easily understood ... by those who are not versed 
 in the Muhammadan learning. The notes he has added are 
 indeed of great use ; but his refutations, which swell the 
 work to a large volume, are of little or none at all, being 
 often unsatisfactory, and sometimes impertinent . The work , 
 however, with all its faults is very valuable, and I should be 
 guilty of ingratitude, did I not acknowledge myself much 
 obliged thereto ; but still being in Latin it can be of no use 
 to those who understand not that tongue." 
 
 Such is Sale's own confession of his obligation to Marracci 
 but it does not go nearly far enough. A comparison of 
 
INTRODUCTION be 
 
 the two versions shows that so much had been achieved by 
 Marracci that Sale's work might almost have been performed 
 with a knowledge of Latin alone, as far as regards the quota- 
 tions from Arabic authors. I do not wish to imply that Sale 
 did not know Arabic, but I do maintain that his work as it 
 stands gives a misleading estimate of his original researches, 
 and that his tribute to Marracci falls far short of his actual 
 indebtedness. 
 
 It must be mentioned that Marracci not only reproduced 
 the whole of the Arabic text of the Koran but furthermore 
 gives the original text and the translation of all his quota- 
 tions from Arabic writers. It is indeed a profoundly learned 
 work and has never received the recognition it deserves. 
 Marracci had at his disposal rich collections of MSS. belonging 
 to the Libraries of Italy. How he learnt his Arabic we do 
 not know. Voltaire says he was never in the East. He was 
 confessor to Pope Innocent XI, and his work which appeared 
 in Padua in 1698 is dedicated to the Holy Roman Emperor 
 Leopold I. By way of Introduction to his Koran Marracci 
 published a companion folio volume called Prodromus which 
 contains practically all that was known in his day regarding 
 Muhammad and the Religion of Islam. 
 
 It may in any case be claimed that the present work 
 presents to the Western student all the essentials of a pre- 
 liminary study of Islam : for Sale's translation and foot- 
 notes will give him as clear an idea as can be obtained, 
 without laborious years of study in Arabic, of what is re- 
 garded by so many millions of men from Fez to the Far 
 East as the revealed word of God and the unshakable basis 
 of their faith. 
 
 George Sale was born about 1697 and died in 1736. 
 Every biography calls attention to the statement made by 
 Voltaire in his Dictionnaire Philosophique to the effect that 
 Sale spent over twenty years among the Arabs. I think this 
 must have been a lapsus calami on Voltaire's part, because 
 it is unlikely that he would have invented such a story. 
 Sale must also have been well versed in Hebrew, both 
 biblical and post-biblical, as his numerous allusions to Rab- 
 binical writings testify. 
 
 Two years after the publication of his great work Sale 
 died in Surrey Street, Strand, his age being then under forty. 
 In 1720 he had been admitted a student of the Inner Temple 
 son of Samuel Sale, citizen and merchant of London 
 and the same year the Patriarch of Antioch had sent Solo- 
 
x INTRODUCTION 
 
 mon Negri (Suleiman Alsadi) to London from Damascus to 
 urge the Society for Promoting Christian Knowledge, then 
 established in the Middle Temple, to issue an Arabic New 
 Testament for the Syrian Christians. It is surmised that 
 Negri was Sale's first instructor in Arabic, though Dadichi, 
 the King's Interpreter, a learned Greek of Aleppo, guided 
 him, we are told, " through the labyrinth of oriental dialects." 
 
 Whatever Sale may have known before and he certainly 
 had the gift of languages it is on the Society's records that 
 on August 30, 1726, he offered his services as one of the 
 correctors of the Arabic New Testament and soon became 
 the chief worker on it, besides being the Society's solicitor 
 and holding other honorary offices. That translation of 
 the New Testament into Arabic was followed by the transla- 
 tion of the Koran into English. 
 
 In this edition the proper names have been left for the 
 most part as in the original, but the reader must under- 
 stand that in Sale's day there was a freedom in regard to 
 oriental orthography that allowed of many variations. In 
 spite, however, of the want of a scientific system, Sale's 
 transcription is on the whole clear, and far less confusing 
 than those adopted by contemporary Anglo-Indian scholars, 
 who utterly distorted Muhammadan names including place 
 names in India by rendering the short a by u and so forth. 
 As a few examples of names spelled in more than one 
 way, the correct modern way being given first, we have 
 Al-Qor'an, Coran, Koran, etc. ; Muhammad, Mohammed, 
 Mahomet, etc.; Al-Baidhawi, Al-Beidawi ; Muttalib, 
 Motalleb, Motaleb, etc. ; Jalal ud-Din, Jallalo'ddin ; Anas, 
 Ans ; Khalifa, Caliph, Khalif, etc. 
 
 It is only within quite recent times that scholars have 
 troubled to render each letter of the Arabic alphabet by an 
 equivalent and distinct letter of the Roman alphabet and 
 although no particular system has been universally adopted 
 by European orientalists, every writer has some system by 
 which any reader with a knowledge of Arabic is able to 
 turn back every name into the original script. The chief 
 advantage of any such system is that a distinction is made 
 between the two varieties of s, k, and t, and the presence of 
 the illusive Arabic letter 'ayn is always indicated. 
 
 E. DENISON ROSS. 
 
A TABLE OF THE CHAPTERS OF 
 THE KORAN 
 
 ACCORDING TO THE ARABIC TEXT 
 WITH THEIR ORDER OF DATE AND NUMBER OF VERSES 
 
 Number of 
 Chapter. 
 
 Title of Chapter. 
 
 Order 
 of 
 Date. 
 
 Num- 
 ber of 
 Verses. 
 
 Page. 
 
 I 
 
 II 
 III 
 
 IV 
 
 THE PREFACE OR INTRO- 
 DUCTION .... 
 THE Cow 
 THE FAMILY OF IMRAN . 
 WOMEN 
 
 48 
 91 
 
 97 
 
 TOO 
 
 7 
 286 
 
 200 
 
 17^ 
 
 I 
 2 
 42 
 71 
 
 V 
 VI 
 VII 
 VIII 
 IX 
 
 x 
 
 THE TABLE .... 
 CATTLE 
 AL ARAF 
 THE SPOILS .... 
 THE DECLARATION OF 
 IMMUNITY .... 
 JONAS .... 
 
 114 
 
 8 9 
 87 
 9 6 
 
 "3 
 84 
 
 */ J 
 120 
 
 165 
 206 
 
 7 6 
 139 
 
 TOO 
 
 /* 
 
 97 
 118 
 
 139 
 166 
 
 177 
 
 IQQ 
 
 XI 
 
 HUD 
 
 75 
 
 iwy 
 
 123 
 
 *yy 
 
 2IO 
 
 XII 
 XIII 
 
 JOSEPH 
 THUNDER 
 
 77 
 QO 
 
 III 
 41 
 
 224 
 23Q 
 
 XIV 
 XV 
 XVI 
 XVII 
 XVIII 
 XIX 
 
 ABRAHAM 
 AL HEJR 
 THE BEE 
 
 THE NIGHT- JOURNEY 
 THE CAVE .... 
 MARY 
 
 7 6 
 
 57 
 73 
 67 
 69 
 58 
 
 52 
 
 99 
 
 128 
 no 
 in 
 80 
 
 245 
 251 
 256 
 271 
 
 284 
 2Q6 
 
 XI 
 
xii A TABLE OF THE CHAPTERS OF THE KORAN 
 
 Number of 
 Chapter. 
 
 Title of Chapter. 
 
 Order 
 of 
 Date. 
 
 Num- 
 ber of 
 Verses. 
 
 Page. 
 
 XX 
 
 T. H 
 
 "IS 
 
 1^4 
 
 30 5 
 
 XXI 
 XXII 
 XXIII 
 XXIV 
 
 THE PROPHETS . . . 
 THE PILGRIMAGE . 
 THE TRUE BELIEVERS . 
 LIGHT 
 
 65 
 
 107 
 64 
 10 ^ 
 
 112 
 
 7 8 
 
 118 
 
 74 
 
 316 
 326 
 
 335 
 
 ^42 
 
 XXV 
 XXVI 
 XXVII 
 XXVIII 
 XXIX 
 XXX 
 XXXI 
 XXXII 
 XXXIII 
 XXXIV 
 
 AL FORKAN .... 
 THE POETS .... 
 THE ANT 
 THE STORY .... 
 THE SPIDER .... 
 THE GREEKS .... 
 LOKMAN 
 ADORATION .... 
 THE CONFEDERATES . . 
 SABA 
 
 66 
 56 
 68 
 
 79 
 
 81 
 
 74 
 82 
 70 
 103 
 
 8s 
 
 XT' 
 
 77 
 227 
 
 93 
 87 
 69 
 60 
 
 34 
 29 
 
 73 
 
 353 
 
 360 
 368 
 377 
 387 
 393 
 
 399 
 404 
 406 
 410 
 
 XXXV 
 XXXVI 
 
 THE CREATOR . . . 
 Y. S 
 
 86 
 60 
 
 45 
 8^ 
 
 426 
 4^0 
 
 XXXVII 
 XXXVIII 
 
 THOSE WHO RANK THEM- 
 SELVES IN ORDER . . 
 S 
 
 50 
 
 ^Q 
 
 182 
 86 
 
 436 
 
 d'H 
 
 XXXIX 
 
 XL 
 tfLI 
 
 XLII 
 XLIII 
 XLIV 
 
 THE TROOPS .... 
 THE TRUE BELIEVER 
 ARE DISTINCTLY EX- 
 PLAINED .... 
 CONSULTATION . . . 
 THE ORNAMENTS OF GOLD 
 SMOKE 
 
 3? 
 80 
 
 7 8 
 
 71 
 83 
 
 61 
 *tt 
 
 75 
 
 85 
 
 54 
 53 
 89 
 <7 
 
 449 
 456 
 
 463 
 
 468 
 
 473 
 
 478 
 
 XLV 
 XLVI 
 XLVII 
 XLVIII 
 XLIX 
 L 
 
 THE KNEELING . . . 
 AL AKHAF .... 
 MOHAMMED .... 
 THE VICTORY .... 
 THE INNER APARTMENTS 
 K 
 
 72 
 88 
 96 
 108 
 
 112 
 
 $4 
 
 36 
 35 
 
 38 
 29 
 18 
 
 45 
 
 481 
 
 484 
 488 
 492 
 497 
 499 
 
 LI 
 LII 
 LIII 
 
 THE DISPERSING . 
 THE MOUNTAIN . . . 
 THE STAR 
 
 39 
 
 40 
 
 28 
 
 60 
 48 
 61 
 
 502 
 505 
 507 
 
A TABLE OF THE CHAPTERS OP THE KORAN xiii 
 
 Number of 
 Chapter. 
 
 Title of Chapter. 
 
 Order 
 of 
 Date. 
 
 Num- 
 ber of 
 Verses. 
 
 Page. 
 
 LIV 
 
 THE MOON .... 
 
 49 
 
 55 
 
 510 
 
 LV 
 
 THE MERCIFUL . . . 
 
 43 
 
 7 8 
 
 513 
 
 LVI 
 
 THE INEVITABLE . . . 
 
 41 
 
 99 
 
 516 
 
 LVII 
 
 IRON 
 
 99 
 
 29 
 
 520 
 
 LVIII 
 
 THE WOMAN WHO DIS- 
 
 
 
 
 
 PUTED 
 
 106 
 
 22 
 
 524 
 
 LIX 
 
 THE EMIGRATION . . 
 
 102 
 
 24 
 
 527 
 
 LX 
 
 THE WOMAN WHO is TRIED 
 
 no 
 
 13 
 
 530 
 
 LXI 
 
 BATTLE ARRAY . . . 
 
 98 
 
 14 
 
 533 
 
 LXII 
 
 THE ASSEMBLY . . . 
 
 94 
 
 II 
 
 535 
 
 LXIII 
 
 THE HYPOCRITES. . . 
 
 104 
 
 II 
 
 536 
 
 LXIV 
 
 MUTUAL DECEIT . 
 
 93 
 
 18 
 
 538 
 
 LXV 
 
 DIVORCE 
 
 IOI 
 
 12 
 
 539 
 
 LXVI 
 
 PROHIBITION .... 
 
 109 
 
 12 
 
 54i 
 
 LXVII 
 
 THE KINGDOM 
 
 63 
 
 30 
 
 544 
 
 LXVIII 
 
 THE PEN 
 
 18 
 
 52 
 
 546 
 
 LXIX 
 
 THE INFALLIBLE . 
 
 38 
 
 52 
 
 549 
 
 LXX 
 
 THE STEPS .... 
 
 42 
 
 44 
 
 55i 
 
 LXXI 
 
 NOAH 
 
 *i 
 
 28 
 
 5^^ 
 
 LXXII 
 
 THE GENII .... 
 
 j-^ 
 62 
 
 28 
 
 j jj 
 555 
 
 LXXIII 
 
 THE WRAPPED UP . 
 
 23 
 
 19 
 
 557 
 
 LXXIV 
 
 THE COVERED. 
 
 2 
 
 55 
 
 559 
 
 LXXV 
 
 THE RESURRECTION . . 
 
 36 
 
 40 
 
 56i 
 
 LXXVI 
 
 MAN 
 
 52 
 
 ^i 
 
 $6* 
 
 LXXVII 
 
 THOSE WHICH ARE SENT 
 
 3^ 
 32 
 
 v/-*- 
 50 
 
 j j 
 565 
 
 LXXVIII 
 
 THE NEWS .... 
 
 33 
 
 40 
 
 567 
 
 LXXIX 
 
 THOSE WHO TEAR FORTH 
 
 3i 
 
 46 
 
 568 
 
 LXXX 
 
 HE FROWNED . . . 
 
 17 
 
 42 
 
 569 
 
 LXXXI 
 
 THE FOLDING UP . . 
 
 27 
 
 29 
 
 57i 
 
 LXXXII 
 
 THE CLEAVING IN SUNDER 
 
 29 
 
 23 
 
 572 
 
 LXXXIII 
 
 THOSE WHO GIVE SHORT 
 
 
 
 
 
 MEASURE OR WEIGHT. 
 
 37 
 
 36 
 
 573 
 
 LXXXIV 
 
 THE RENDING IN SUNDER 
 
 29 
 
 23 
 
 574 
 
 LXXXV 
 
 THE CELESTIAL SIGNS . 
 
 22 
 
 22 
 
 575 
 
 LXXXVI 
 
 THE STAR WHICH AP- 
 
 
 
 
 
 PEARETH BY NlGHT . 
 
 15 
 
 17 
 
 576 
 
xiv A TABLE OF THE CHAPTERS OF THE KORAN 
 
 Number of 
 Chapter. 
 
 Title of Chapter. 
 
 Order 
 of 
 Date. 
 
 Num- 
 ber of 
 Verses. 
 
 Page. 
 
 LXXXVII 
 
 THE MOST HIGH . . . 
 
 19 
 
 19 
 
 577 
 
 LXXXVIII 
 
 THE OVERWHELMING. . 
 
 34 
 
 26 
 
 578 
 
 LXXXIX 
 
 THE DAYBREAK . . . 
 
 35 
 
 30 
 
 579 
 
 XC 
 
 THE TERRITORY . . . 
 
 II 
 
 20 
 
 581 
 
 XCI 
 
 THE SUN 
 
 16 
 
 15 
 
 582 
 
 XCII 
 
 THE NIGHT .... 
 
 IO 
 
 21 
 
 582 
 
 XCIII 
 
 THE BRIGHTNESS 
 
 13 
 
 II 
 
 583 
 
 XCIV 
 
 HAVE WE NOT OPENED. 
 
 12 
 
 8 
 
 584 
 
 xcv 
 
 THE FIG 
 
 20 
 
 8 
 
 ^84 
 
 
 
 
 
 j v *r 
 
 XCVI 
 
 CONGEALED BLOOD . . 
 
 I 
 
 19 
 
 585 
 
 XCVII 
 
 AL KADR 
 
 14 
 
 5 
 
 586 
 
 XCVIII 
 
 THE EVIDENCE . . . 
 
 92 
 
 8 
 
 586 
 
 XCIX 
 
 THE EARTHQUAKE 
 
 25 
 
 8 
 
 587 
 
 c 
 
 THE WAR-HORSES WHICH 
 
 
 
 
 
 RUN SWIFTLY . . . 
 
 30 
 
 ii 
 
 588 
 
 CI 
 
 THE STRIKING . . . 
 
 24 
 
 10 
 
 588 
 
 CII 
 
 THE EMULOUS DESIRE OF 
 
 
 
 
 
 MULTIPLYING . . . 
 
 8 
 
 8 
 
 589 
 
 cm 
 
 THE AFTERNOON . 
 
 21 
 
 3 
 
 589 
 
 CIV 
 
 THE SLANDERER . . 
 
 6 
 
 9 
 
 59 
 
 cv 
 
 THE ELEPHANT . 
 
 9 
 
 5 
 
 590 
 
 CVI 
 
 KOREISH 
 
 4 
 
 4 
 
 ^Q2 
 
 CVII 
 
 NECESSARIES .... 
 
 T 
 
 7 
 
 i 
 
 7 
 
 5Q2 
 
 CVIII 
 
 AL CAWTHAR .... 
 
 / 
 
 5 
 
 / 
 3 
 
 593 
 
 CIX 
 
 THE UNBELIEVERS . 
 
 45 
 
 6 
 
 594 
 
 ex 
 
 ASSISTANCE .... 
 
 in 
 
 3 
 
 594 
 
 CXI 
 
 ABU LAHEB .... 
 
 3 
 
 5 
 
 595 
 
 CXII 
 
 THE DECLARATION OF 
 
 
 
 
 
 GOD'S UNITY . 
 
 44 
 
 4 
 
 595 
 
 CXIII 
 
 THE DAYBREAK . . . 
 
 46 
 
 5 
 
 596 
 
 CXIV 
 
 MEN 
 
 47 
 
 6 
 
 597 
 
 NOTE. The order of date is according to Noldeke. 
 
THE KORAN 
 
 i 
 
 THE PREFACE, OR INTRODUCTION 1 
 
 Revealed at Mecca. 
 
 IN THE NAME OF THE MOST MERCIFUL GOD. 
 
 PRAISE be to GOD, the LORD of all creatures ; 2 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. 3 
 
 1 In Arabic AlFdtiliat. This chapter is a prayer, and held in great vener- 
 ation by the Mohammedans, who give it several other honourable titles ; 
 as the chapter of prayer, of praise, of thanksgiving, of treasure, etc. 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. 
 (Bobovium de Precib. Mohammed, p. 3, et seq.) The " Bismillah " to all 
 the chapters except the ninth, " In the Name of the most merciful God," 
 is otherwise rendered as " In the Name of the merciful and compassionate 
 God," and " In the Name of God, the Compassionate, the Merciful." The 
 Mohammedans say it whenever they slaughter an animal and at the com- 
 mencement of their reading, and of all important actions. It is with them 
 what the sign of the cross is with Christians. 
 
 8 The original words are, Rabbi' I dlamina, which literally signify Lord of the 
 worlds, but dlamina in this and other places of the Koran properly means 
 the three species of rational creatures, men, genii, and angels. 
 
 3 This last sentence contains a petition, that GOD would lead the suppli- 
 cants unto the true religion, by which is meant the Mohammedan, in the 
 Koran often called the right way ; in this place more particularly denned 
 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 dis- 
 obedience ; nor of the Christians of this age, who have departed from the 
 true doctrine of Jesus, and are bewildered in a labyrinth of error. (Jallalo'- 
 ddin, Al Beidawi, &c.) 
 
 This is the common exposition of the passage although Al Zamakhshari, 
 and some others, by a different application of the n.egatives, refer the whole 
 
2 THE KORAN [CHAP. n. 
 
 II 
 
 THE CHAPTER OF THE COW 1 
 
 Revealed partly at Mecca, and partly at Medina. 
 
 IN THE NAME OF THE MOST MERCIFUL GOD. 
 
 AL. M. 2 There is no doubt in this book ; it is a direction 
 . to the pious, who believe in the mysteries 3 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, 4 and have firm assurance in the life to come : 5 
 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 ; 
 
 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. 
 
 This chapter has been metrically translated by Sir Richard Burton as 
 follows : 
 
 1. In the Name of Allah, the Merciful, the Compassionate ! 
 
 2. Praise be to AClah, who the three worlds made. 
 
 3. The Merciful, the Compassionate. 
 
 4. The King of the Day of Fate. 
 
 5. Thee alone do we worship, and of Thee alone do we ask aid. 
 
 6. Guide us to the path that is straight. 
 
 7. The path of those to whom Thy love is great, 
 
 Not those in whom is hate, 
 Nor they that deviate. Amen, 
 thus giving an idea of the rhymes of the original. 
 
 1 This title was occasioned by the story of the red heifer, mentioned 
 p. 9. It is also called the chapter of the Heifer. 
 
 2 As to the meaning of these letters, see Sale Preliminary Discourse, 
 Sect. Ill, p. 64. 
 
 3 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. (Heb. xi. i. See also Rom. xxiv. 25 ; 
 2 Cor. iv. 1 8 and v. 7.) 
 
 4 The Mohammedans believe that GOD gave written revelations not only 
 to Moses, Jesus, and Mohammed, but to several other prophets (Reland 
 de Relig. Moham. p. 34, and Dissert, de Samaritanis, p. 34, etc.) ; 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. 
 
 5 The original word al-dkherat 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-dcnya, 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. (Numb. xxiv. 20 ; Deut. viii. 16). 
 
CHAP, ii.] THE COW 3 
 
 a dimness covereth their sight, and they shall suffer a griev- 
 ous 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. When one saith unto them, 
 Act not corruptly 2 in the earth, they reply, Verily, we are 
 men of integrity. 3 Are not they themselves corrupt doers ? 
 but they are not sensible thereof. And when one saith unto 
 them, Believe ye as others 4 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, 5 they say, We really hold with you, and only 
 mock at those people : GOD shall mock at them, and con- 
 tinue them in their impiety ; they shall wander in confusion. 
 These are 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, 6 and when it hath enlightened all around him, 7 
 GOD taketh away their light 8 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, 
 
 1 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 Moham- 
 medans, hath been sufficiently treated of in the Preliminary Discourse. 
 
 8 Literally corrupt not in the earth, by which some expositors understand 
 the sowing of false doctrine, and corrupting people's principles. 
 
 3 According to the explication in the preceding note, this word must be 
 translated reformers, who promote true piety by their doctrine and example. 
 
 * The first companions and followers of Mohammed. (Jallalo'ddin.) 
 
 5 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 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 excel- 
 lence of my doctrine and revelation, you resist conviction, and refuse to 
 believe in me ; therefore shall GOD leave you in your ignorance. 
 
 7 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. 
 
 8 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. 
 
4 THE KORAN [CHAP. n. 
 
 fraught with darkness, thunder, and lightning, 1 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 : per- 
 adventure ye will fear him ; 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 con- 
 cerning that revelation which we have sent down unto our 
 servant, produce a chapter like unto it, and call upon your 
 witnesses, besides GoD, 2 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. 3 There shall they enjoy wives subject to no impur- 
 ity, and there shall they continue for ever. Moreover GOD 
 will not be ashamed to propound in a parable a gnat, or even 
 a more despicable thing : 4 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 
 
 1 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 dis- 
 agreeable ; 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. 
 
 * i.e., Your false gods and idols. 
 
 5 Some commentators (Jallalo'ddin) approve of this sense, supposing 
 the fruits of paradise, though of various tastes, are alike in colour and out- 
 ward appearance : but others (Al Zamakhshari) 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. 
 
 * This was revealed to take :>ff an objection made to the Koran by the 
 infidels, for condescending to speak of such Insignificant insects as the 
 ant, the bee, &c. (Yahya.) 
 
CHAP, ii.] THE COW 5 
 
 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 ; l 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, 2 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. 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 ? 3 And when we said unto the angels, Wor- 
 
 1 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. (Jallalo'ddin.) 
 
 * 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 complexions of mankind (Al Termedi, 
 from a tradition of Abu Musa al Ashari) ; 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 Azrael 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 dry (Kor. c. Iv) 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. (Khondamir. Jallalo'ddin. 
 Comment in Koran, &c. D'Herbelot, Biblioth. Orient, p. 55.) 
 
 3 This story Mohammed borrowed from the Jewish traditions, which 
 say that the angels having spoken of man with some contempt when GOD 
 
6 THE KORAN [CHAP. n. 
 
 ship x Adam, they all worshipped him, except Eblis, who re- 
 fused, and was puffed up with pride, and became of the number 
 of unbelievers. 2 And we said, O Adam, dwell thou and thy 
 wife in the garden, 3 and eat of the fruit thereof plentifully 
 wherever ye will ; but approach not this tree, 4 lest ye be- 
 come of the number of the transgressors. But Satan caused 
 them to forfeit paradise, 5 and turned them out of the state 
 of happiness wherein they had been ; whereupon we said, 
 Get ye down, 6 the one of you an enemy unto the other ; and 
 
 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 JEHOVAH. (Rivin. Serpent, seduct. p. 56.) 
 The angels' adoring of Adam is also mentioned in the Talmud. (R. Moses 
 Haddarshan, in Bereshit rabbah.) 
 
 1 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. ( J allalo'ddin. ) 
 
 2 This occasion of the devil's fall has some affinity with an opinion which 
 has been pretty much entertained among Christians (Irenasus, Lact. Greg. 
 Nyssen, &c.), 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 Mohammed, as appears by what presently follows, does not place this 
 garden or paradise on earth, but in the seventh heaven. (Marracc. in Ale. 
 p. 24.) 
 
 4 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. (Marracc. p. 24.) 
 The story of the Fall is told, with some further circumstances, in the begin- 
 ning of the seventh chapter. 
 
 6 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. (Marracc. p. 24.) 
 
 6 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. (D'Herbelot, Bib. Orient, p. 55.) 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 ( Yahya) ; 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 Ce>lon, thence named Pico 
 de Adam, and by the Arab writers Rahun, being somewhat above two spans 
 long Moncony's Voyage, part i. p. 372, &c. Knox's Account of Ceylon) 
 though others say it is 70 cubits long, and that when Adam set one foot 
 here, he had the other in the sea (Anciennes Relations des Indes, &c., p. 3) 
 and too little, if Eve were of so enormous a size, as is said, when her head 
 
CHAP, ii.] THE COW 7 
 
 there shall be a dwelling-place for you on earth, and a pro- 
 vision 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, 1 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 signs 2 of falsehood, they shall 
 be the companions of hell fire, therein shall they remain for 
 ever. O children of Israel, 3 remember my favour wherewith 
 I have favoured 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, confirm- 
 ing 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. Clothe not the truth with vanity, neither 
 conceal the truth against your own knowledge ; 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 favour wherewith I have favoured 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 
 
 lay on one hill near Mecca, her knees rested on two others in the plain, about 
 two musket-shots asunder. (Moncony's Voyage, ubi sup.) 
 
 1 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. (Hottinger Hist. Orient, p. n. 
 Reland. de Relig. Mohammed, p. 21.) 
 
 2 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. 
 
 2 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. (Yahya.) 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. (Jallalo'ddin.) 
 
8 THE KORAN [CHAP. n. 
 
 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. 1 And when we treated with Moses forty nights ; 
 then ye took the calf 2 for your God, and did evil ; yet after- 
 wards we forgave you, that peradventure ye might give 
 thanks. And 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* 
 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. 4 And we caused clouds to overshadow you, and 
 
 1 See the story of Moses and Pharaoh more particularly related, Chaps, 
 vii. and xx., &c. 
 
 2 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. (Geogr. Nubiens. p. 45.) It was made of the rings (Kor. c. vii.) 
 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. (Exod. xxxii. 24.) 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 (Kor. 
 c. VII); for such was the virtue of that dust. (Jallalo'ddin. D'Herbelot, 
 Bibl. Orient, p. 650.) One writer says that all the Israelites adored this 
 calf, except only 12,000. (Abulfeda.) 
 
 3 In this particular, the narration agrees with that of Moses, who ordered 
 the Levites to slay every man his brother (Exod. xxxii. 26, 27), but the 
 scripture says, there fell of the people that day about 3,000 (the Vulgate says 
 23,000) men (Ibid. 28) ; 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. (Jallalo'ddin, &c.) 
 
 4 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 ; where- 
 upon they were all struck dead by lightning, and on Moses's intercession 
 restored to life. (Ismael Ebn Ali.) 
 
CHAP, ii.] THE COW 9 
 
 manna and quails 1 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, 2 and eat of the provisions thereof 
 plentifully as ye will ; and enter the gate worshipping, and 
 say, Forgiveness ! 3 we will pardon you your sins, and give 
 increase unto the well-doers. But the ungodly changed the 
 expression into another, 4 different from what had been spoken 
 unto them ; and we sent down upon the ungodly indigna- 
 tion from heaven, 5 because they had transgressed. And 
 when Moses asked drink for his people, we said, Strike the 
 rock 6 with thy rod ; and there gushed thereout twelve 
 fountains 7 according to the number of the tribes, and all men 
 
 1 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. (Psalm Ixxviii. 26.) 
 The Arabs call these birds Salwd, which is plainly the same with the Hebrew 
 Salwim, and say they have no bones, but are eaten whole. (D'Herbelot, 
 Bibl. Orient, p. 477.) 
 
 2 Some commentators suppose it to be Jericho, others Jerusalem. 
 
 3 The Arabic word is Hittaton, which some take to signify that profession 
 of the unity. of GOD so frequently used by the Mohammedans, La ildha ilia 
 'llaho, 1 here is no god but GOD. 
 
 4 According to Jallalo'ddin, instead of Hittaton, they cried Habbat fi 
 sha'irat i.e., a grain in an ear of barley ; and in ridicule of the divine com- 
 mand to enter the city in an humble posture, they indecently crept in upon 
 their breech. 
 
 5 A pestilence which carried off near 70,000 of them. (Jallalo'ddin.) 
 
 6 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 bursjten, or, as others write, 
 an hermaphrodite. (Jallalo'ddin, Yahya.) 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. (Breydenbach, 
 Itinerar. Charta m. p. i. Sicard, dans les Mcmoires des Missions, vol. vii. 
 p. 14-) 
 
 7 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 (Exod. xv. 27; Numb, xxxiii. 9) ; for he says several 
 who have been on the spot affirm there are but three orifices whence the 
 water issued. (Marracc. Prodr. part iv. p. 80.) 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 ; egressa sunt aqua largissima in 
 
10 THE KORAN [CHAP. n. 
 
 knew their respective drinking-place. Eat and drink of the 
 bounty of GOD, and commit not evil in 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 there- 
 fore for us, that he would produce for us of that which the 
 earth bringeth forth, herbs, and cucumbers, and garlic, and 
 lentils, and onions ; 1 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. 
 Surely those who believe, and those who Judaize, and Chris- 
 tians, and Sabians, 2 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. Call to mind also when we 
 
 duodecim locis petrcz, juxta numerum duodecim tribuum Israd. (Breydenbach, 
 ubi sup.) A late curious traveller (Sicard, ubi sup.) 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 wth 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. 
 
 1 See Numb. xi. 5, &c. 
 
 2 From these words, which are repeated in the fifth chapter, several 
 writers (Selden, de Jure Nat. et Gent. sec. Hebr. 1. 6, c. 12. Angel, a St. 
 Joseph. Gazophylac. Persic, p. 365. Nic. Cusanus in Cribratione Al- 
 corani, I. 3, c. 2, &c.) 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 
 (Chardin's Voyages, vol. ii. p. 326, 331) ; 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 Moham- 
 medan) it shall not be accepted of him, and at the last day he shall be of those 
 who perish. (Abu'lkasem Hebatallali de abrogante et abrogate.) 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 /eareth GOD, and worketh righteousness, is accepted 
 with him (Acts x. 35) ; from which it must not be inferred that the religion 
 of nature, or any other, is sufficient to save, without faith in Christ. (Reland. 
 de Rel. Moham. p. 128 &c.) 
 
CHAP. 11.7 THE COW 11 
 
 accepted your covenant, and lifted up the mountain of Sinai 
 over you, 1 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 trans- 
 gressed on the sabbath day ; 2 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 contem- 
 porary with them, and unto those who came after them, and 
 a warning to the pious. And when Moses said unto his 
 people, Verily Gop commandeth you to sacrifice a cow ; 3 
 
 x 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. (Jallalo'ddin.) 
 
 2 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, caught fish on the sabbath, and dressed and ate them ; 
 and afterwards 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. (Abulfeda.) 
 
 3 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 
 of 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 deed 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 
 
12 THE KORAN [CHAP. n. 
 
 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, 1 
 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 little of leaving it undone. 2 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 : 3 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. Do ye there- 
 fore 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 
 
 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. (Abulfeda.) 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 (Numb, xix.) ; and from the heifer directed to be slain for the 
 expiation of an uncertain murder. (See Deut. xxi. 1-9.) 
 
 1 The epithet in the original is yellow ; but this word we do not use in 
 speaking of the colour of cattle. 
 
 a Because of the exorbitant price which they were obliged to pay for the 
 heifer. 
 
 8 i.e., Her tongue, or the end of her tail. ( J allalo'ddin. ) 
 
CHAP, ii.] THE COW 13 
 
 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 ? 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 law 1 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. 2 Answer, Have 
 ye received any promise from GOD to that purpose ? for GOD 
 will not act contrary to his promise : or do ye speak concern- 
 ing GOD that which ye know not ? Verily whoso doth evil, 3 
 and is encompassed by his iniquity, they shall be the com- 
 panions of hell fire, they shall remain therein for ever : but 
 they who believe and do good works, they shall be the com- 
 panions of paradise, they shall continue therein for ever. 
 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. After- 
 wards 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 wit- 
 nesses thereto. Afterwards ye were they who slew one 
 another, 4 and turned several of your brethren out of their 
 
 1 Mohammed again accuses the Jews of corrupting their scripture. 
 
 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 punishments 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. (Barto- 
 loccii Biblioth. Rabbinic, torn. ii. p. 128, et torn. iii. p. 421.) 
 
 3 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. 
 
 4 This passage was revealed on occasion of some quarrels which arose 
 between the Jews of the tribes of Koreidha, and those of AlAws, AINadhir, 
 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 
 
14 THE KORAN [CHAP. n. 
 
 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 dis- 
 possess them. Do ye therefore believe in part of the book 
 of the law, and reject other parts 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. 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. 1 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 ? 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, 2 yet when that came unto them which they 
 knew to be from God, they would not believe therein : there- 
 fore 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 ; 3 out of envy, because 
 GOD sendeth down his favours to such of his servants as he 
 pleaseth : therefore they brought on themselves indignation 
 on indignation ; and the unbelievers shall suffer an ignomin- 
 ious 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 ; 4 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 
 
 were commanded by their law to redeem the captives, but that they fought 
 out of shame, lest their chiefs should be despised. (J allalo'ddin.) 
 
 x We must not imagine Mohammed here means the Holy Ghost in the 
 Christian acceptation. The commentators say this spirit was the angel 
 Gabriel, who sanctified Jesus and constantly attended on him. (J allalo'ddin.) 
 
 "The Jews in expectation of the coming of Mohammed (according to the 
 tradition of his followers) used this prayer, God, help us against the unbelievers 
 by the prophet who is to be sent in the last times. (J allalo'ddin.) 
 
 3 The Koran. *The Pentateuch. 
 
CHAP, ii.] THE COW 15 
 
 afterwards took the calf for your god and did wickedly. And 
 when we accepted your covenant, and lifted the mountain 
 of Sinai over you, 1 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 hearts 2 for their unbelief. Say, 
 A grievous thing hath your faith commanded you,if ye be true 
 believers. 3 Say, If the future mansion with GOD be prepared 
 peculiarly 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 ; 4 GOD 
 knoweth the wicked doers ; 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 Gabriel 5 (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) ; 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, 6 and none will disbelieve them 
 but the evil-doers. Whenever they make a covenant, will 
 
 1 See before. 
 
 * 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. (Exod. xxxii. 20 ; 
 Deut. ix. 21.) 
 
 3 Mohammed here infers from their forefathers' disobedience in worship- 
 ping 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. (Jallalo'- 
 ddin, Yahya, Al Beidawi.) 
 
 4 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 judg- 
 ment (i Tim. v. 24.) 
 
 5 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 punish- 
 ment ; but if it had been Michael, they would 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. (J allalo'- 
 ddin ; Al Zamakh ; Yahya.) That Michael was really the protector or 
 guardian angel of the Jews, we know from scripture (Dan. xii. i) ; and it 
 seems that Gabriel was, as the Persians call him, the angel of revelations, being 
 frequently sent on messages of that kind (Dan. c. viii. 16, and ix. 21 ; Luke 
 i. 19, 26. Hyde de Rel. Vet. Persar. p. 263) ; for which reason it is probable 
 Mohammed pretended he was the angel from whom he received the Koran. 
 
 9 i.e., the revelations of this book. 
 
16 THE KORAN [CHAP. n. 
 
 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 ; l 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, Harut 
 and Marut ; 2 yet those two taught no man until they had 
 said, Verily we are a temptation, therefore be not an un- 
 believer. 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 woeful 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. O true believers, say not to our apostle, Raina ; 
 
 1 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 afore- 
 said 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. ( Yahya. 
 Jallalo'ddin.) 
 
 * Some say only that these were two magicians, or angels sent by GOD 
 to teach men magic, and to tempt them. (Jallalo'ddin.) 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 com- 
 missions, GOD bid them choose two out of their own number to be sent down 
 to be judges on earth. Whereupon they pitched upon Harut and Marut, 
 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 accord- 
 ingly 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. (Yahya, &c.) This story 
 Mohaminsd took directly from the Persian Magi, who mention two 
 
CHAP, ii.] THE COW 17 
 
 but say, Ondhorna ;* 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. 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 ? 2 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 : 3 
 this is their wish. Say, Produce your proof of this, if ye 
 speak truth. Nay, but he who resigneth himself 4 to GOD, 
 and doth that which is right, 5 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 ; 6 and the Christians say, The Jews are grounded 
 
 rebellious angels of the same names, now hung up by the feet, with 
 their heads downwards, in the territory of Babel. (Hyde, ubi sup. c. 12.) 
 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. (Bereshit rabbah, in Gen. vi. 2.) 
 
 1 These 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. (Jallalo'ddin.) They alluded, it seems, to the 
 Hebrew verb y\-\ rud, which signifies to be bad or mischievous. 
 
 9 Namely, to see GOD manifestly. (See before.) 
 
 3 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. (Jallalo'ddin.) 
 
 4 Literally, resigneth his face, &c. 
 
 5 That is, asserteth the unity of GOD. (Jallalo'ddin.) 
 8 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. (Jallalo'ddin.) 
 
18 THE KORAN [CHAP, n, 
 
 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 prohibit eth the 
 temples of GoD, 1 that his name should be remembered there- 
 in, 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. They say, GOD hath 
 begotten children : 2 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, accord- 
 ing 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 concern- 
 ing 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 favour 
 wherewith I have favoured 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 inter- 
 cession avail, neither shall they be helped. Remember when 
 
 1 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 th* sixth year of 
 the Hejra. (Abulfeda, Vit. Moham. p. 84, &c.) 
 
 a 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. 
 
CHAP, ii.] THE COW 19 
 
 the LORD tried Abraham by certain words, 1 which he fulfilled : 
 God said, Verily I will constitute thee a model of religion 2 
 unto mankind ; he answered, And also of my posterity ; 
 God said, My covenant doth not comprehend the ungodly. 
 And when we appointed the holy house 3 of Mecca to be the 
 place of resort for mankind, and a place of security ; and 
 said, Take the station of Abraham 4 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. 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, afterwards 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 resigned 5 
 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 ; 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 
 
 1 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. (Jallalo'- 
 ddin.) 
 
 8 I have rather expressed the meaning, than trulv translated the Arabic 
 word Imam, which answers to the Latin Antistes. This title the Mohamme- 
 dans give to their priests, who begin the prayers in their mosques, and 
 whom all the congregation follow. 
 
 3 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 Sale Prel. Disc. Sect. IV. p. 123. 
 
 4 A place so called within the inner enclosure of the Caaba, where they 
 pretend to show the print of his foot in a stone. (Sale Prel. Disc. Sec. IV.) 
 
 5 The Arabic word is Moslemuna, in the singular Moslem, which the 
 Mohammedans take as a title peculiar to themselves. The Europeans generally 
 write and pronounce it Musulman. 
 
20 THE KORAN [CHAP. n. 
 
 religion to his children, and Jacob did the same, saying, My 
 children, verily GOD hath chosen this religion for you, there- 
 fore 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, 1 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. 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 the hearer, the 
 wise. 2 The baptism of Goo 3 have we received, and who is 
 better than GOD to baptize ? him do we worship. Say, 
 Will ye dispute with us concerning GoD, 4 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 hewhohideth the testimony which 
 
 1 Or deserved. The Mohammedan notion, as to the imputation of moral 
 actions to man, which they call gain, or acquisition, is sufficiently explained 
 in Sale's Preliminary Discourse. 
 
 * This is the verse which was stained with blood in the copy of the Koran 
 the Khalif Othman held in his hand when he was murdered. Ibn Batutah 
 says he saw the actual copy in the mosque at Basra. 
 
 3 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. (Jallalo'- 
 ddin.) Palmer renders this " The dye of God ! and who is better than God 
 at dyeing ? " and says that the metaphor is derived from dyeing cloth, and 
 should not be translated baptism. 
 
 4 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. (Jallalo'ddin.) 
 
 5 The Jews are again accused of corrupting and suppressing the prophecies 
 in the Pentateuch relating to Mohammed. 
 
CHAP. II.] THE COW 21 
 
 he hath received from GOD ? 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. 
 (II.) 1 The foolish men will say, What hath turned them from 
 their Keblah, towards which they formerly prayed ? 2 Say, 
 Unto GOD belongeth the east and the west : he directeth 
 whom he pleaseth into the right way. Thus have we placed 
 you, Arabians, an intermediate nation, 3 that ye may be 
 witnesses 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 f olloweth the apostle, from him who turneth 
 back on his heels ; 4 though this change seem a great matter, 
 unless unto those whom GOD hath directed. But GOD will 
 not render your faith of none effect ; 5 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. 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 
 
 1 Section II begins here. See Sale, Prel. Disc. p. 63. 
 
 a 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. (See before.) 
 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 (Abulfeda, Vit. Mpham. 
 p. 54), and occasioned many to fall from him, taking offence at his incon- 
 stancy. (Jallalo'ddin.) 
 
 3 Some commentators (Jallalo'ddin, Yahya, &c.) take this to mean that 
 the Arabians are here declared to be a most just and good nation. 
 
 4 i.e., Returneth to Judaism. 
 
 5 Or will not suffer it to go without its reward, while ye prayed towards 
 Jerusalem. 
 
22 THE KORAN [CHAP. n. 
 
 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, 1 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 : there- 
 fore remember me, and I will remember you, and give thanks 
 unto me, and be not unbelievers. O true believers, beg assist- 
 ance with patience and prayer, for GOD is with the patient. 
 And say not of those who are slain in fight for the religion of 
 GoD, 2 that they are dead ; yea, they are living : 3 but ye do 
 not understand. We will surely prove you by afflicting you 
 in some measure with fear, and hunger, and decrease of 
 v/ealth, 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. 4 Upon them shall be blessings from their LORD and 
 mercy, and they are the rightly directed. Moreover Safa 
 and Merwa 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. 5 And as for him who voluntarily performeth a good 
 
 1 That is, of your own nation. 
 
 * 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. 
 
 3 The souls of martyrs (for such they esteem those who die in battle against 
 infidels), says J allalo'ddin, are in the crops of green birds, which have liberty 
 to fly wherever they please in paradise, and feed on the fruits thereof. 
 
 4 An expression frequently in the mouths of the Mohammedans, when 
 under any great affliction, or in any imminent danger. 
 
 3 Safa and Merwa are two mountains near Mecca, whereon were anciently 
 two idols, to which the pagan Arabs used to pay a superstitious veneration. 
 
CHAP, ii.] THE COW 23 
 
 work ; verily GOD is grateful and knowing. They who con- 
 ceal 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. 1 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 for ever, their punishment shall not 
 be alleviated, neither shall they be regarded. 2 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, laden 
 with what is profitable for mankind, and in the ram-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 service 3 between heaven and earth, are signs to people 
 of understanding : 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, 4 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 
 
 (Sale, Prel. Disc. p. 22.) 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 
 soul ? (See before, p. 19.) 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 him (Marracc. in 
 Ale. p. 69, &c.), and the ceremony of running between these two hills is still 
 observed at the pilgrimage. (Sale, Prel. Disc. Sect. IV p. 128.) 
 
 1 That is, the angels, the believers, and all things in general. (Jallalo'ddin.) 
 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 (Sale, Prel. 
 Disc. Sect. IV p. 82), by all who hear them, that is, by all creatures except 
 men and genii. 
 
 3 Or, as Jallalo'ddin expounds it, GOD will not wait for their repentance. 
 
 3 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 or force. 
 (Matth. v. 41 ; xxvii. 32, &c.) 
 
 4 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 beholjl 
 their punishment, &c. 
 
24 THE KORAN [CHAP. n. 
 
 separate themselves from their followers, 3 and shaJd 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 they do 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. 2 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. 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 cer- 
 tainly 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 
 
 1 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 accom- 
 plices in their superstitions. 
 
 For this reason, whenever the Mohammedans kill any animal for food, 
 they always say, Bismillah, or In the name of GOD ; which, if it be neglected, 
 they think it not lawful to eat of it. 
 
CHAP, ii.] THE COW 25 
 
 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. 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 i 1 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 him 2 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 of 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. 3 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 can 4 keep it, and do not, must redeem their 
 
 1 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. (Jallalo'ddin.) But the 
 civil magistrates do not think themselves always obliged to conform to this 
 last determination of the Sonna. 
 
 "This is the common practice in Mohammedan countries, particularly 
 in Persia (Chardin, Voyage de Perse, t. ii. p. 299, &c.), 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. 
 
 3 That is, the legacy was not to exceed a third part of the testator's sub- 
 stance, nor to be given where there was no necessity. But this injunction 
 is abrogated by the law concerning inheritances. 
 
 *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, 
 
20 THE KORAN [CHAP. n. 
 
 neglect by maintaining of a poor man. 1 And he who volun- 
 tarily 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. The month of Ramadan shall ye fast, 
 in which the Koran was sent down from heaven, 2 a direction 
 unto men, and declarations of direction, and the distinction 
 between good and evil. Therefore let him among you who 
 shall be present 3 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. 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, 4 they are a garment 5 unto you, and ye 
 are a garment unto them. GOD knoweth that ye defraud 
 yourselves therein, wherefore he turneth unto you, and for- 
 giveth 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 
 
 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 ; 
 but afterwards he says, that in the beginning of Mohammedism it was free 
 for them to choose whether they would fast or maintain a poor man, which 
 liberty was soon after taken away, and this passage abrogated by the follow- 
 ing, 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 Yotikunaho which signifies can or are able to fast, renders it, Those 
 who find great difficulty therein, &c., adds an exposition of his own, by sup- 
 posing 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. 
 
 1 According to the usual quantity which a man eats in a day and the 
 custom of the country. (Jallalo'ddin.) 
 
 2 Sale, Prel. Disc. p'. 69. 
 
 3 i.e., At home, and not in a strange country, where the fast cannot be 
 performed, or on a journey. 
 
 4 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. (Jallalo'ddin.) 
 
 s A metaphorical expression, to signify the mutual comfort a man and 
 his wife find in each other. 
 
CHAP, ii.] THE COW 27 
 
 declareth his signs unto men, that ye may fear him. Con- 
 sume 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 part thereof, 1 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 the 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, 2 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. 
 Contribute out of your substance towards the defence of the 
 religion of GOD, and throw not yourselves with your own 
 hands into perdition ; 3 and do good, for GOD loveth those who 
 do good. Perform the pilgrimage of Mecca, and the visita- 
 tion of GOD ; and if ye be besieged, send that offering which 
 shall be the easiest ; and shave not your heads, 4 until your 
 offering reacheth the place of sacrifice. But whoever among 
 you is sick, or is troubled with any distemper of the head, 
 
 1 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. 
 
 a As to these sacred months, wherein it was unlawful for the ancient Arabs 
 to attack one another. See Sale, Prel. Disc. Sect. VII. 
 
 3 i.e., Be not accessory to your own destruction, by neglecting your con- 
 tributions towards the wars against infidels, and thereby suffering them to 
 gather strength. 
 
 4 For this was a sign they had completed their vow, and performed all 
 the ceremonies of the pilgrimage. (Jallalo'ddin.) 
 
28 THE KORAN [CHAP. n. 
 
 must redeem the shaving his head by fasting, or alms, or some 
 offering. 1 When ye are secure from enemies, he who tarrieth 
 in the visitation of the temple of Mecca 2 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 ; 3 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 procession 4 from Arafat, 5 
 remember GOD near the holy monument, 6 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, accord- 
 ing 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 
 
 a That is, either by fasting three days, or feeding six poor people, or 
 sacrificing a sheep. 
 
 2 This passage is somewhat obscure. Yahya interprets it of him who 
 marries a wife during this 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. 
 
 3 i.e., Shawal, Dhu'lkaada, and Dhu'lhajja. See Sale, Preliminary Dis- 
 course, Sect. IV, p. 127. 
 
 4 The original word signifies to rush forward impetuously ; as the pilgrims 
 do when they proceed from Arafat to Mozdalifa. 
 
 5 A mountain near Mecca, so called because Adam there met and knew 
 his wife, after a long separation. (See before.) 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. (Al Hasan.) 
 
 6 In Arabic, Al Masher al hardm. 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. (Jallalo'ddin.) Bobovius calls it Farkh 
 (Bohov. de Peregr. Meccana, p. 15), but the true name seems to be Kazah ; 
 the variation being occasioned only by the different pointing of the Arabic 
 letters 
 
CHAP, ii.] THE COW 29 
 
 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. 1 Remember GOD the appointed 
 number of days : 2 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. There is a man who causeth thee to 
 marvel 3 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 ; 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 : 4 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 ; 5 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 
 
 1 For he will judge all creatures, says Jallalo'ddin, in the space of half 
 a day. 
 
 2 i.e., Three days after slaying the sacrifices. 
 
 3 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. (Jallalo'ddin.) 
 
 4 Setting fire to his neighbour's corn, and killing his asses by night. 
 (Jallalo'ddin.) 
 
 6 The person here meant was one Soheib, who being persecuted by the 
 idolaters of Mecca, forsook all he had, and fled to Medina. (Jallalo'ddin.) 
 
80 THE KORAN [CHAP. 11. 
 
 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 ? 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 per- 
 chance ye love a thing which is worse for you : but GOD 
 knoweth and ye know not. 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 com- 
 panions of hell fire, they shall remain therein for ever. 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 con- 
 cerning wine 1 and lots : 2 Answer, In both there is great sin, 
 and also some things of use unto men ; 3 but their sinfulness is 
 
 1 Under the name of wine all sorts of strong and inebriating liquors are 
 comprehended. (Sale, Prel. Disc. Sect. V.) 
 
 8 The original word, Meiser, properly signifies a particular game per- 
 formed 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. (Sale, Prel. Disc. Sect. V.) 
 
 3 From these words some suppose that only drinking to excess and too 
 frequent gaming are prohibited. (Jallalo'ddin, Al Zamakhshari.) And 
 the moderate use of wine they also think is allowed by these words of the 
 
CHAP, ii.] THE COW 31 
 
 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 dis- 
 tress you, 1 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. 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 pollu- 
 tion : 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 com- 
 manded you, 2 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 : 3 
 and do first some act that may be profitable unto your souls ; 4 
 and fear GOD, and know that ye must meet him ; and bear 
 good tidings unto the faithful. Make not GOD the object of 
 your oaths, 5 that ye will deal justly, and be devout, and 
 make peace among men ; 6 for GOD is he who heareth and 
 
 1 6th 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. (Sale, Prel. Disc, ubi sup.) 
 
 1 viz., By his curse, which shall certainly bring to nothing what ye shall 
 wrong the orphans of. 
 
 8 But not while they have their courses, nor bv using preposterous venery. 
 (Ebn Abbas, Jallalo'ddin.) 
 
 3 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. ( J allalo'ddin, Yahya, Al Zamakhshari. Lucret. 
 de Rer. Nat. I. 4. v. 1258, &c.) 
 
 * i.e., Perform some act of devotion or charity. 
 
 5 So as to swear frequently by him. The word translated object, properly 
 signifies a butt to shoot at with arrows. (Jallalo'ddin.) 
 
 6 Some commentators (Jallalo'ddin, Yahya) 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 you swear to 
 
32 THE KORAN [CHAP. n. 
 
 knoweth. GOD will not punish you for an inconsiderate 
 word 1 in your oaths ; but he will punish you for that which 
 your hearts have assented unto : GOD is merciful and gra- 
 cious. They who vow to abstain from their wives, are allowed 
 to wait four months ; 2 but if they go back from their vow, 
 verily GOD is gracious and merciful ; 3 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, 4 and it shall not be lawful for them 
 to conceal that which GOD hath created in their wombs, 5 
 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 Goo. 6 And if ye fear that they cannot 
 observe the ordinances of GOD, it shall be no crime in either 
 of them on account of that for which the wife shall redeem 
 herself. 7 These are the ordinances of GOD ; therefore trans- 
 
 do a thing, and afterwards find it better to do otherwise, do that which is better 
 and make void your oath. 
 
 1 When a man swears inadvertently, and without design. 
 
 * That is, they may take so much time to consider ; and shall not, by a 
 rash oath, be obliged actually to divorce them. 
 
 3 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. 
 
 4 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. 
 (Jallalo'ddin.) 
 
 5 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 hus- 
 band'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. 
 (Yahya") 
 
 6 For if there be a settled aversion on either side, their continuing together 
 may have very ill, and perhaps fatal consequences. 
 
 7 i.e., If she prevail on her husband to dismiss her, by releasing part of her 
 dowry. 
 
CHAP, ii.] THE COW 33 
 
 gress 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 under- 
 standing. But when ye divorce women, and they have 
 fulfilled their prescribed time, either retain them with 
 humanity, or dismiss them with kindness ; and retain them 
 not by violence, so that ye transgress j 1 for he who doth this, 
 surely injureth his own soul. And make not the signs of 
 GOD a jest : but remember GOD'S favour 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 honour- 
 able. This is given in admonition unto him among you who 
 belie veth 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 chil- 
 dren two full years, to him whodesireth 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 unrea- 
 sonable 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 
 whatever ye do. Such of you as die, and leave wives, their 
 wives must wait concerning themselves four months and ten 
 days, 2 and when they shall have fulfilled their term, it shall 
 be no crime in you, for that which they shall do with them- 
 
 1 viz., By obliging them to purchase their liberty with part of their dowry. 
 
 2 That is to say, before they marry again ; and this, not only for the sake 
 of decency, but that it may be known whether they be with child by the 
 deceased or not. 
 
34 THE KORAN [CHAP. n. 
 
 selves, 1 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 promise 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, 
 and he who is straitened 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 ; 2 and if ye release the 
 whole, it will approach nearer unto piety. And forget not 
 liberality among you, for GOD seeth that which ye do. Care- 
 fully observe the appointed prayers, and the middle prayer, 3 
 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. 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 
 
 1 That is, if they leave off their mourning weeds, and look out for new 
 husbands. 
 
 8 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. 
 
 3 Y ahya 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 latitude, and 
 supposes it may be the afternoon prayer, the morning prayer, the noon 
 prayer, or any other. 
 
CHAP, ii.] THE COW 35 
 
 considered those who left their habitations (and they were 
 thousands) for fear of death P 1 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 ? 2 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 Talut 3 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. And their prophet said unto them, Verily the sign of 
 his kingdom shall be, that the ark shall come unto you : 4 
 
 1 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. (Jallalo'ddin, Yahya, 
 Abulfeda, &c.) 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. (Ezek. xxxvii. i-io.) Some of the 
 Mohammedan writers will have Ezekiel to have been one of the judges of 
 Israel, and to have succeeded Othniel the son of Caleb. They also call this 
 prophet F.bn al ajiis, or the sen of the old i!>oman \ because they say his mother 
 obtained him by her prayers in her old age. (Al Thalabi, Abu Ishak, &c.) 
 
 8 viz., By contributing towards the establishment of his true religion. 
 
 3 So the Mohammedans name Saul. 
 
 4 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 
 
36 THE KORAN [CHAP. n. 
 
 therein shall be tranquillity from your Lord, 1 and the relics 2 
 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. 3 And when they had passed 
 the river, he and those who believed with him, they said, We 
 have no strength to-day against Jalut 4 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 army, by the will of GOD ? and GOD is with those 
 who patiently persevere. 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 ; 5 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. (III.) 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 
 
 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 Talut ; 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, (i Sam. iv. v. 
 and vi.) 
 
 1 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 Sakinat, 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. 
 
 2 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. (Jallalo'ddin.) 
 
 3 The number of those who drank out of their hands was about 313. 
 (Jallalo'ddin, Yahya.) 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. (Judges vii.) 
 
 * Or Goliath. 
 
 5 Or what he pleased to teach him. Yahya most rationally understands 
 
CHAP, ii.] THE COW 37 
 
 signs, and strengthened him with the holy spirit. 1 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 con- 
 tended among themselves, but GOD doth what he will. O 
 true believers, give alms of that which we have bestowed on 
 you, before the day cometh wherein there shall be no merchan- 
 dizing, nor friendship, nor intercession. The infidels are 
 unjust doers. GOD ! there is no GOD but he ; 2 the living, 
 the self-subsisting : neither slumber nor sleep seizeth him ; 
 to him belongeth whatsoever is in heaven, and on earth. Who 
 is he that 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 any- 
 thing of his knowledge, but so far as he pleaseth. His throne 
 is extended over heaven and earth, 3 and the preservation of 
 both is no burden unto him. He is the high, the mighty. 
 Let there be no violence in religion. 4 Now is right direction 
 manifestly distinguished from deceit : whoever therefore 
 shall deny Tagut, 5 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 
 
 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 (Chap, xxi.), and the knowledge of the 
 language of birds. 
 
 1 With the previous passage Section III begins. 
 
 * 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. (Bobov. de 
 Prec. Moham. p. 5, et Reland. Dissert, de Gemmis Arab. p. 235, 239.) 
 
 3 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. (D'Herbelot, 
 Pibl. Orient. Art. Corsi.) 
 
 * 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. (Jallalo'ddin.) 
 
 6 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. 
 
38 THE KORAN [CHAP. n. 
 
 the companions of hell fire, they shall remain therein for ever. 
 Hast thou not considered him who disputed with Abraham 
 concerning his LORD, 1 because GOD had given him the king- 
 dom ? 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. 
 Or hast thou not considered how he behaved who passed by a 
 city which had been destroyed, even to her foundations? 2 
 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 an hundred years. 
 Now look on thy food and the drink, they are not yet cor- 
 rupted ; 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. And when Abraham 
 said, O LORD, show me how thou wilt raise the dead ; 3 God 
 said, Dost thou not yet believe ? He answered, Yea ; but 
 / ask this that my heart may rest at ease. God said, take 
 therefore four birds, and divide them ; 4 then lay a part of 
 
 1 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 Chap. xxi. and the 
 notes thereon. 
 
 * 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. 
 (Jallalo'ddin, Yahya, &c. D'Herbel. Bibl. Orient. Art. Ozair.) This apocry- 
 phal story may perhaps have taken its rise from Nehemiah's viewing of the 
 ruins of Jerusalem. (Nehem. ii. 12, &c.) 
 
 3 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. (D'Herbelot, p. 13.) 
 
 4 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 
 
CHAP, ii.] THE COW 39 
 
 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, 1 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 sub- 
 stance 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, 2 through which 
 rivers flow, wherein he 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 pro- 
 duced for you out of the earth, and choose not the bad thereof, 
 to give it in alms, such as ye would not accept yourselves, 
 
 rrountains, 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. (Jallalo'ddin. D'Herbelot, ubi supra.) This 
 seems to be taken from Abraham's sacrifice of birds mentioned by Moses 
 (Gen. xv.) with some additional circumstances. 
 
 1 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 
 (Jallalo'ddin.) 
 
 1 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. ('Jallalo'ddin.) 
 
40 THE KORAN (CHAP. n. 
 
 otherwise than by connivance j 1 and know that GOD is rich 
 and worthy to be praised. 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 be- 
 longeth not unto thee ; but GOD directeth whom he pleaseth. 
 The good that ye shall give in alms shall redound unto your- 
 selves ; and ye shall not give unless out of desire of seeing 
 the face of GOD. 2 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 in 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 in- 
 fected by a touch : 3 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 for ever. 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 
 
 1 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. 
 
 1 i.e., For the sake of a reward hereafter, and not for any worldly con- 
 sideration. (Jallalo'ddin.) 
 
 3 viz., Like damoniacs or possessed persons, that is, in great horror and 
 distraction of mind and convulsive agitation of body. 
 
CHAP, ii.] THE COW 41 
 
 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, 1 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. If there be any debtor under a diffi- 
 culty 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. 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 Gor 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 ought thereof. But if he who 
 oweth the debt be foolish, or weak, or be not able to dictate 
 himself, let his agent 2 dictate according to equity ; and call 
 to witness two witnesses of your neighbouring 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 your- 
 selves, 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 
 
 1 Or the interest due before usury was prohibited. For this some of 
 Mohammed's followers exacted of their debtors, supposing they lawfully 
 might. (Jallalo'ddin.) 
 
 * Whoever manages his affairs, whether his father, heir, guardian, or 
 interpreter. (Jallalo* tiding 
 
 B* 
 
42 THE KORAN [CHAP. m. 
 
 what he is trusted with, and fear GOD his LORD. And con- 
 ceal 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. 1 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 soul 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 ; 2 neither make us, O LORD, to bear what 
 we have not strength to bear, but be favourable unto us, and 
 spare us, and be merciful unto us. Thou art our patron, help 
 us therefore against the unbelieving nations. 
 
 Ill 
 
 THE CHAPTER OF THE FAMILY OF IMRAN 3 
 
 Revealed at Medina. 
 
 IN THE NAME OF THE MOST MERCIFUL GOD. 
 
 AL. M. 4 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 
 
 1 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. (Jallalo'ddin.) 
 
 2 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 (Jallalo'ddin), and were for- 
 bidden to eat fat, or animals that divided the hoof, and were obliged to 
 observe the sabbath, and other particulars wherein the Mohemmedans are 
 at liberty. (Yahya.) 
 
 3 This name is given in the Koran to the father of the Virgin Mary. See 
 below, p. 35. 
 
 * For the meaning of these letters the reader is referred to Sale, Prel. Disc. 
 Sect. Ill, p. 64. 
 
CHAP, m.] THE FAMILY OF IMRAN 43 
 
 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 under- 
 stood, they are the foundation of the book ; and others are 
 parabolical. 1 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 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. Say unto those who believe not, Ye shall be 
 overcome, and thrown together into hell ; an unhappy couch 
 shall it be. Ye have already had a miracle shown you in two 
 armies, which attacked each other : 2 one army fought for 
 
 1 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. (Sale, Prel. Disc. p. 73.) 
 
 2 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 i? situated 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, notwith- 
 standing 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. /Elmacin. p. 5. Hottinger, Hist. Orient. I. 2, c. 4. Abulfed. 
 Vit. Moham. p. 56, &c. Prideaux's Life of Mahom. p. 71, &c.) This was 
 the first victory obtained by the prophet, and though it may seem no very 
 considerable action, yet it 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 (see this chapter 
 
44 THE KORAN [CHAP. in. 
 
 GOD'S true religion, but the other were infidels ; they saw 
 the faithful twice as many as themselves in their eyesight, 
 for GOD strengtheneth with his help whom he pleaseth. 
 Surely herein was an example unto men of understanding. 
 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 for 
 ever : and they shall enjoy wives free from impurity, and the 
 favour 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 ;* and they who had received the scriptures dis- 
 sented 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 f ollow- 
 eth me doth the same : and say unto them who have received 
 the scriptures and to the ignorant, 2 Do ye profess the religion of 
 
 below, and Chaps. VIII. and XXXII,) as an effect of the divine assistance. 
 The miracle, it is said, consisted in three things i. Mohammed, by the 
 direction of the angel Gabriel, took a handful of gravel and threw it towards 
 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 (Chap. VIII., 
 not far from the beginning) 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 
 Haizum ; and, according to the Koran (Chap. VIII.), these celestial auxiliaries 
 really did all the execution, though Mohammed's men imagined themselves 
 did it, and fought stoutly at the same time. 
 
 1 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. (Jallalo'ddin, Al Beidawi.) 
 
 8 i.e., The pagan Arabs, who had no knowledge of the Scriptures. ( J allalo*- 
 ddin, Al Beidawi.) 
 
CHAP, in.] THE FAMILY OF IMRAN 45 
 
 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. And unto 
 those who believe not in the signs of GOD, and slay the pro- 
 phets 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. Hast 
 thou not observed those unto whom part of the scripture 
 was given P 1 They were called unto the book of GOD, that 
 it might judge between them ; 2 then some of them turned 
 their backs, and retired afar off. This they did because they 
 said, The fire oj hell shall by no means touch us, but for 
 a certain number of days : 3 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* of which there is no doubt ; and every 
 
 1 That is, the Jews. 
 
 8 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, 
 Nairn 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 Pen- 
 tateuch 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 vas 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 Testament 
 John viii. 5 (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. (Levit. xx. 10. Whiston's Essay towards restoring the true text of 
 the Old Test. p. 99, 100.) 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. (Sale, Prel. Disc. Sect. 
 Ill, p. 71.) 
 
 3 i.e., Forty ; the time their forefathers worshipped the calf. (See before, 
 p. 2, note 13.) Al Beidawi adds, that some of them pretended their punish- 
 ment 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. 
 
 4 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. (Al Beidawi.) 
 
46 THE KORAN [CHAP. m. 
 
 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 ; x 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 know- 
 eth 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, GOD hath surely chosen 
 Adam, and Noah, and the family of Abraham, and the family 
 of Imran 2 above the rest of the world ; a race descending the 
 
 1 As a man from seed, and a bird from an egg; and vice versa. (Jallalo'- 
 ddin.) 
 
 a Or Amran. This 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 the Virgin Mary (Al Zamakhshari. Al Beidawi) ; 
 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 (Chap. XIX), 
 and another sister, named Isha (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 writers (Reland. de Rel. Moh. p. 211. Marracc. in Ale. p. 115, &c. 
 Prideaux, Letter to the Deists, p. 185) 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 chron- 
 ology 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 : 
 
CHAP, in.] THE FAMILY OF IMRAN 47 
 
 one from the other : GOD is he who heareth and knoweth. 
 Remember when the wife of Imran 1 said, LORD, verily I have 
 vowed unto thee that which is in my womb, to be dedicated 
 to thy service : 2 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 : 3 I have called her Mary ; and I commend her to 
 thy protection, and also her issue, against Satan driven away 
 with stones. 4 Therefore the Lord accepted her with a 
 gracious acceptance, 5 and caused her to bear an excellent 
 
 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 (Exod. vi. 18), the son of Kahath, the son of Levi ; and the other 
 was the son of Mathan (Al Zamakh. Al Beidawi), whose genealogy they trace, 
 but in a very corrupt and imperfect manner, up to David, and thence to 
 Adam. (Reland. ubi sup. D'Herbelot, Bibl. Orient, p. 383.) It must be 
 observed that though the Virgin Mary is called in the Koran (Chap. XIX.) 
 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. (Guadagnol. 
 Apolog. pro Rel. Christ, contra Ahmed Ebn Zein al Abedin. p. 279.) 
 
 1 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. (Al Beidawi. Al Thalabi.) 
 
 8 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. (Jallalo'ddin. Al Zamakhshari.) 
 
 3 Because a female could not minister in the temple as a male could. 
 (Jallalo'ddin.) 
 
 4 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. (Prelim. Disc. Sect. IV.) It is 
 not improbable that the pretended immaculate conception of the Virgin 
 Mary is intimated in this passage ; for according to a tradition ot 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. 
 (Jallalo'ddin. Al Beidawi.) And for this reason, they say, neither of them 
 were guilty of any sin, like the rest of the children of Adam (Kitada) : which 
 peculiar grace they obtained by virtue of this recommendation of them by 
 Hannah to GOD'S protection. 
 
 5 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, 
 
48 THE KORAN [CHAP. in. 
 
 offspring. And Zacharias took care of the child ; whenever 
 Zacharias went into the chamber to her, he found provisions 
 with her : * and he said, O Mary, whence hadst thou this ? 
 she answered, This is from God ; for GOD provideth for 
 whom he pleaseth without measure. 2 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 angels 3 
 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 Word 4 which cometh from God ; an honour- 
 able person, chaste, 5 and one of the righteous prophets. He 
 answered, LORD, how shall I have a son, when old age hath 
 overtaken me, 6 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 man 7 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 
 
 and supplied her with necessaries. (Jallalo'ddin. Al Beidawi. Lud de Dieu, 
 in not. ad Hist. Christi Xaveril, p. 542.) 
 
 1 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. ( Al 
 Beidawi. Vide de Dieu, ubi sup. p. 548.) 
 
 2 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. 
 (Al Beidawi.) 
 
 3 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. 
 
 4 That is, Jesus, who, Al Beidawi says, is so called because he was conceived 
 by the word or command of GOD without a father. 
 
 6 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, declaring that he was not created to play. 
 
 6 Zacharias was then ninety-nine years old, and his wife eighty-nine-. 
 (Al Beidawi.) 
 
 7 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. 
 
CHAP, in.] THE FAMILY OF IMRAN 49 
 
 the education of Mary i 1 neither wast thou with them, when 
 they strove among themselves. 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 ; and he shall speak unto men in the 
 cradle, 2 and when he is grown up ; 3 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 ; 4 
 
 1 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. (Al Beidawi. J allalo'- 
 ddin, etc.) 
 
 * Besides an instance of this given in the Koran itself (Chap. XIX), 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 (Sikii notas in 
 Evang. Infant, p. 5) ; 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 ; where- 
 upon the child spoke these words : Rejoice, 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. (Al Kessai, apudeundem.) 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. (Evang. 
 Infant, p. 5.) 
 
 3 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. (Jallalo'ddin. Al Beidawi.) 
 
 4 Some say it was a bat (Jallalo'ddin), though others suppose Jesus made 
 several birds of different sorts. ( Al Thalabi.) 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 
 
50 THE KORAN [CHAP. in. 
 
 then I will breathe thereon, and it shall become a bird, by 
 the permission of GOD j 1 and I will heal him that hath been 
 blind from his birth, and the leper ; and I will raise the dead 2 
 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 / 
 come to confirm the Law which was revealed before me, and to 
 allow unto you as lawful, part of that which hath been for- 
 bidden you : 3 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. But when Jesus perceived their unbelief, he 
 said, Who will be my helpers towards GOD ? The apostles 4 
 answered, 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 ; 5 but GOD devised a stratagem against them ; 6 
 
 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. (Evang. Infant, p. in, &c.) 
 
 1 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. (Al Beidawi, &c.) 
 
 2 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 writes (Al Thalabi), 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. 
 
 3 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. (Al Beidawi. Jallalo'ddin.) 
 
 4 In Arabic, Hawdriyun ; which word they derive from Hdra, 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. (Al Beidawi). 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 Hawdrya signifies one that is sent, a messenger or apostle. (Ludolfi 
 Lexic. JEthiop. col. 40, et Golii notas ad cap. 61 Korani, p. 205.) 
 
 5 i e.. They laid a design to take away his life. 
 
 6 This stratagem of GOD'S was the taking of Jesus up into heaven, and 
 
CHAP, in.] THE FAMILY OF IMRAN 51 
 
 and GOD is the best deviser of stratagems. When GOD said, 
 O Jesus, verily I will cause thee to die, 1 and I will take thee 
 
 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. (Chap. IV.) 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. (Marracc. in Ale. p. 113, &c. ; et in 
 Prodr. part iii. p. 63, &c.) 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 
 (Irenaeus, 1. i, c. 23, &c. Epiphan. Haeres. 24, num. iii.), 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 con- 
 tained therein, this was one, that Christ was not crucified, but another in his 
 stead, and that therefore he laughed at his crucifiers (Photius, Bibl. Cod. 114, 
 col. 291 ), or those who thought they had crucified him. (Toland's Nazarenus, 
 p. 17, &c.) I have in another place (Sale, Prel. Disc. Sect. IV) 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 afterwards 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. (See the Menagians, torn. iv. p. 326, &c.) 
 
 1 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 
 
52 THE KORAN [CHAP. in. 
 
 up unto me, 1 and I will deliver thee from the unbelievers ; 
 and I will place those who follow thee above the unbelievers, 
 until the day of resurrection : 2 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. 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 like- 
 ness of Adam : he created him out of the dust, and then said 
 unto him, Be ; and he was. 3 This is the truth from thy 
 LORD ; be not therefore one of those who doubt : and who- 
 ever shall dispute with thee concerning him, 4 after the know- 
 ledge 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 our selves, and your selves ; then let us make 
 imprecations, and lay the curse of GOD on those who lie. 5 
 
 the commentators say that there is a hysteron proteron in these words, / will 
 cause thee to die, aftd I will take thee up unto we ; 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. 
 (Sale, Prel. Disc. Sect. IV.) 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, ut 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. (Al Beidawi.) 
 
 1 Some Mohammedans say this was done by the ministry of Gabriel ; 
 but others that a strong whirlwind took him up from Mount Olivet. (Al 
 Thalabi. See 2 Kings ii. i, n.) 
 
 * 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. 
 
 3 He was like to Adam in respect of his miraculous production by the 
 immediate power of GOD. (Jallalo'ddin, &c.) 
 
 4 Namely, Jesus. 
 
 5 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. (Jallalo'ddin. Al Beidawi.) 
 
CHAP, in.] THE FAMILY OF IMRAN 53 
 
 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 ; l 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, 2 beside GOD. But if they turn back, say, 
 Bear witness that we are true believers. O ye to whom the 
 scriptures have been given, why do ye dispute concerning 
 Abraham, 3 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 of ; why therefore do ye dispute concerning that 
 which ye have no knowledge of? 4 GOD knoweth, but ye 
 know not. 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 believe on him : GOD is the 
 patron of the faithful. Some of those who have received the 
 scriptures desire to seduce you ; 5 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 scrip- 
 tures, why do ye clothe truth with vanity, and knowingly 
 hide the truth ? 6 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 : 7 
 
 1 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. (Al Beidawi.) 
 
 *. 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. (Al Beidawi.) 
 
 3 viz., By pretending him to have been of your religion. 
 
 4 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 ? (Al Beidawi.) 
 
 5 This passage was revealed when the Jews endeavoured to pervert 
 Hodheifa, Ammar, and Moadh to their religion. (Al Beidawi.) 
 
 6 The Jews and Christians are again accused of corrupting the scriptures 
 and stifling the prophecies concerning Mohammed. 
 
 7 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 (See Chapter II), to make as if they believed it was 
 
54 THE KORAN [CHAP. in. 
 
 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. There is of those 
 who have received the scriptures, unto whom if thou trust a 
 talent, he will restore it unto thee ; x 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. 2 This they do because they say, We are not obliged 
 to observe justice with the heathen : but they utter a lie 
 against GOD, knowingly. Yea ; whoso keepeth his covenant, 
 
 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 Moham- 
 medism, 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. (Al Beidawi.) 
 
 1 As an instance of this, the commentators bring Abd'allah Ebn Salam, a 
 Jew, very intimate with Mohammed (Prideaux's Life of Mahom. p. 33), 
 to whom one of the Koreish lent 1,200 ounces of gold, which he very punc- 
 tually repaid at the time appointed. (Al Beidawi. Jallalo'ddin.) 
 
 * Al Beidawi produces an example of such a piece of injustice in one Phineas 
 Ebn Azura, 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-men- 
 tioned 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 lament- 
 ing 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. (Al Jannabi, Elmacin.) Dr. Prideaux 
 (Life of Mahom. p. 78, etc.) 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. (Gagnier, in not. ad Abufed. Vit. Moh. p. 64 and 122.) 
 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. (Al Beidawi.) 
 
CHAP, in.] THE FAMILY OF IMRAN 55 
 
 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 con- 
 cerning 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. 1 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, 2 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 
 on 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. 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 
 
 1 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 Rafe 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. 
 
 * 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 borrowedjby Mohammed from the Talmudists, 
 and therefore most probably his true meaning in this place- 
 
56 THE KORAN [CHAP. in. 
 
 prophets from their LORD ; we make no distinction between 
 any of them ; and to him are we resigned. Whoever follow- 
 eth any other religion than Islam, it shall not be accepted 
 of him ; and in the next life he shall be of those who perish. 
 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 for ever ; 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 no wise 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. 
 (IV.) * 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 2 before the 
 Pentateuch was sent down. 3 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. 
 Verily the first house appointed unto men to worship in 
 
 1 Section IV begins here. See Sale, Prel. Disc. p. 63. 
 
 * This passage was revealed on the Jews reproaching Mohammed and 
 his followers with their eating of the flesh and milk of camels (Levit. xi. 4 ; 
 Deut. xiv. 7), 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. (Al Beidawi. 
 Jallalo'ddin.) 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 J acob wrestled at Peniel, touched the hollow of his thigh in the sinew 
 that shrank. (Gen. xxxii. 32.) 
 
 3 Wherein the Israelites, because of their wickedness and perverseness, 
 were forbidden to eat certain animals which had been allowed their pre- 
 decessors. (Chap. IV. See the notes there.) 
 
CHAP, in.] THE FAMILY OF IMRAN 57 
 
 was that which is in Becca j 1 blessed, and a direction to all 
 creatures. 2 Therein are manifest signs : 3 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, 4 to visit this house : but whosoever disbe- 
 lieveth, 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 belie vet h ? 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 scriptures, they will render you infidels, 
 after ye have believed : 5 and how can ye be infidels, when 
 the signs of GOD are read unto you, and his apostle is among 
 
 1 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. (Al Beidawi. Jallalo'ddin.) Becca is another name of Mecca. 
 (Sale, Prel. Disc, .'page 3.) Al Beidawi observes that the Arabs used the 
 " M " and " B " promiscuously in several words. 
 
 8 i.e., The Keblah, towards which they are to turn their faces in prayer. 
 
 3 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 
 Jight 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 
 (Jallalo'ddin. Al Beidawi), as appeared particularly in the unfortunate 
 expedition of Abraha al Ashram (Chap. CV.)*; and other fables of the same 
 stamp which the Mohammedans are taught to believe. 
 
 4 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 Shafei 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 Hanifa is of opinion that both money sufficient and 
 health of body are requisite to make the pilgrimage a duty. (Al Beidawi.) 
 
 5 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 them- 
 selves, 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 tranquillity (Al Beidawi.) 
 
58 THE KORAN [CHAP. in. 
 
 you? But he who cleaveth firmly unto GOD, is already 
 directed into 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 covenant 1 of GOD, and depart not 
 from it, and remember the favour of GOD towards you : since 
 ye were enemies, and he reconciled your hearts, and ye 
 became companions and brethren by his favour : 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. 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, 2 
 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. 3 
 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 unbe- 
 lievers : but they whose faces shall become white shall be 
 in the mercy of GOD, therein shall they remain for ever. 
 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, 4 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. 5 They are smitten with vile- 
 
 1 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 matin, i.e., the sure cord of GOD. (Al Beidawi.) 
 
 * i.e., As the Jews and Christians, who dispute concerning the unity of 
 GOD, the future state, &c. (Al Beidawi.) 
 
 3 Sale, Prel. Disc. Sect. IV. 
 
 * As Abd'allah Ebn Salam and his companions (Al Beidawi), and those 
 of the tribes of Al Aws and Al Khazraj who had embraced Mohammedism. 
 
 5 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, Nadu:, Banu Kainoka, and those who dwelt 
 at Khaibar, were afterwards reduced by Mohammed. 
 
CHAP, in.] THE FAMILY OF IMRAN 59 
 
 ness wheresoever they are found ; unless they obtain security 
 by entering into a treaty with GOD, and a treaty with men ; x 
 and they draw on themselves indignation from GOD, and 
 they are afflicted with poverty. This they suffer, because 
 they disbelieved the signs of GOD, 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 ; 2 they meditate on 
 the signs of Goo 3 in the night season, and worship ; 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 ; 4 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 for ever. 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 destroy eth it. And 
 GOD dealeth not unjustly with them ; but they injure their 
 own souls. O true believers, contract not an intimate friend- 
 ship with any besides yourselves : 5 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 
 rej oice at it. But if ye be patient, and fear God, their subtlety 
 shall not hurt you at all ; for GOD comprehendeth whatever 
 they do. Call to mind when thou wentest forth early from 
 thy family, that thou mightest prepare the faithful a camp 
 
 1 i.e., Unless they either profess the Mohammedan religion, or submit to 
 pay tribute. 
 
 2 Those namely who have embraced Islam. 
 
 3 That is, the Koran. 
 
 4 Some copies have a different reading in this passage, which they express 
 in the third person : They shall not be denied, &c. 
 
 6 i.e., Of a different religion. 
 
60 THE KORAN [CHAP. in. 
 
 for war ; * and GOD heard and knew it ; when two companies 
 of you were anxiously thoughtful, so that ye became faint- 
 hearted ; 2 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, 3 when ye were inferior in number ; 
 therefore fear GOD, that ye may be thankful. 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.* And this GOD designed only as good 
 tidings for you 5 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 unsuc- 
 
 1 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 (see before), 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. (Abulfeda, in Vita Moham. p. 6.4, &c. Elmacin. 1. x. Prideaux's 
 Life of Mahomet, p. 80.) 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. 
 
 * 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 Abo- 
 a'llah Ebn Obba Solul, 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. (Al Beidawi.) 
 
 3 See before. 
 
 4 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. 
 
 5 i.e., As an earnest of future success. 
 
CHAP, m.] THE FAMILY OF IMRAN 61 
 
 cessful, 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. 1 To GOD belongeth whatsoever 
 is in heaven andon earth : he spareth whom he pleaseth, and 
 he punisheth whom he pleaseth ; for GOD is merciful. O 
 true believers, devour not 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 ; who give alms in prosperity and adversity ; who 
 bridle their anger and forgive men : for GOD loveth the 
 beneficent. 2 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 f orgiveth sins except God ? ) 
 and persevere not in what they have done knowingly : their 
 reward shall be pardon from their LORD, and gardens wherein 
 rivers flow, they shall remain therein for ever : and how 
 excellent is the reward of those who labour ! 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, 3 a 
 like wound hath already happened unto the unbelieving 
 people : 4 and we cause these days of different success inter- 
 changeably to succeed each other among men ; that GOD 
 
 1 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. 
 (Al Beidawi. Abulfeda, ubi supra.) 
 
 8 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 resent- 
 ment, 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, / give you your liberty, and four hundred pieces of 
 silver. (D'Herbelot, Bibl. Orient.) A noble instance of moderation and 
 generosity. 
 
 3 That is, by your being worsted at Ohod. 
 
 4 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. 
 (Chap. VIII.) 
 
62 THE KORAN [CHAP. in. 
 
 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 strenu- 
 ously in his cause ; nor knew those who persevered with 
 patience ? Moreover ye did sometime wish for death before 
 that ye met it j 1 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 ? 2 
 but he who turneth back on his heels, will not hurt GOD at 
 all ; and GOD will surely reward the thankful. No soul 
 can die unless by the permission of GOD, according to 
 what is writtenin the book containing the determinations of 
 things. 3 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. 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 that 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 
 
 1 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. (Al Beidawi.) 
 
 2 These words were revealed when it was reported in the battle of Ohod 
 that Mohammed was slain ; whereupon the idolaters cried out to his fol- 
 lowers, 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 Mo- 
 hammed 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, 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. (Al Beidawi.) 
 
 ' 3 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. (Sale, Prel. Disc. Sect. IV, p. in.) 
 
CHAP, in.] THE FAMILY OF IMRAN 63 
 
 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 ye obey the infidels, they will cause you 
 to turn back on your heels, and ye will be turned back and 
 perish i 1 but GOD is your LORD ; and he is the best helper. 
 We will surely cast a dread into the hearts of the unbelievers, 2 
 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, 3 until 
 ye became faint-hearted, and disputed concerning the com- 
 mand of the apostle, and were rebellious ; 4 after God had shown 
 you what ye desired. Some of you chose this present world, 
 and others of you chose the world to come. 5 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 toward 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. 6 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 ; 7 for GOD is well acquainted with whatever ye do. Then 
 
 1 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. 
 
 a 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. (Al Beidawi.) 
 
 3 i.e., In the beginning of the battle, when the Moslems had the ad- 
 vantage, putting the idolaters to flight, and killing several of them. 
 
 4 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 Walid 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. (Al Beidawi. Abulfeda, Vit. Moh. p. 65, 66, and note.) 
 
 6 The former were they who, tempted by the spoil, quitted their post ; 
 and the latter they who stood firm by their leader. 
 
 6 Crying aloud, Come hither to me, 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. 
 
 7 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 
 
64 THE KORAN [CHAP. in. 
 
 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 j 1 falsely thinking of GOD a foolish imagin- 
 ation, saying, Will anything of the matter happen unto 
 us ? 2 Say, Verily the matter belongeth wholly unto GOD. 
 They concealed in their minds what they declared not unto 
 thee : saying, 3 If anything of the matter had happened unto 
 us, 4 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 : 5 but now hath 
 GOD forgiven them ; for GOD is gracious and merciful. O 
 true believers, be not as they who believe 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 make 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, are 
 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, 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 
 
 death ; that ye might be inured to patience under adverse fortune, and not 
 repine at any loss or disappointment for the future. 
 
 1 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. 
 (Al Beidawi. Jallalo'ddin,) 
 
 a That is, is there any appearance of success, or of the divine favour and 
 assistance which we have been promised? (Al Beidawi.) 
 
 3 i.e., To themselves, or to one another in private. 
 
 4 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 Solul, and 
 had kept within the town of Medina, our companions had not lost their lives, 
 (Al Beidawi.) 
 
 6 viz., For their covetousness in quitting their post to seize the plunder. 
 
CHAP, in.] THE FAMILY OF IMRAN 65 
 
 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, 1 for he who 
 defraudeth, shall bring with him what he hath defrauded 
 any one of, on the day of the resurrection. 2 Then shall every 
 soul be paid what he hath gained ; and they shall not be 
 treated unjustly. 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, 3 
 who should recite his signs unto them, and purify them, and 
 teach them the book of the Koran and wisdom : 4 whereas 
 they were before in manifest error. After a misfortune hath 
 befallen you at Ohod (ye had already obtained two equal 
 advantages), 5 do ye say, Whence cometh this ? Answer, 
 This is from yourselves : 6 for GOD is almighty. 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 faithful, 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. 7 They were 
 
 1 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. 
 (Al Beidawi. Jallalo'ddin.) 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 mean- 
 time 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. (Al Beidawi) 
 
 a According to a tradition of Mohammed, whoever cheateth another will 
 on the day of judgment carry his fraudulent purchase publicly on his neck. 
 
 3 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. (Al Beidawi.) 
 
 4 i.e., The Sonna. (Al Beidawi.) 
 
 5 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. 
 
 6 It was the consequence of your disobeying the orders of the prophet, 
 and abandoning your post for the sake of plunder. 
 
 7 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 
 
66 THE KORAN [CHAP. in. 
 
 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 no 
 wise reckon those who have been slain at Ohod in the cause 
 of GOD, dead ; nay, they are sustained alive with their LORD/ 
 rejoicing for what GOD of his favour hath granted them ; 
 and being glad for those who, coming after them, have not as 
 yet overtaken them ; 2 because there shall no fear come on 
 them, neither shall they be grieved. They are rilled with joy 
 for the favour 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, 3 such of 
 them as do good works, and fear GOD, shall have a great 
 reward ; unto whom certain men said, Verily the men of Mecca 
 have already gathered forces against you, be ye therefore 
 afraid of them : 4 but this increaseth their faith, and they said, 
 
 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. (Al Beidawi.) 
 
 1 See before, p. 22. 
 
 1 i.e., Rejoicing also for their sakes, who are destined to suffer martyrdom 
 but have not as yet attained it. (Rev. vi. n.) 
 
 3 The commentators differ a little as to the occasion 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 Eedr, 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. (Al Beidawi.) This expedition the Arabian histories 
 call the second, or lesser expedition of Bedr. 
 
 4 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 Masud al Ashjaii 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 
 
CHAP, in.] THE FAMILY OF IMRAN 67 
 
 GOD is our support, and the most excellent patron. Where- 
 fore they returned with favour from GOD, and advantage ; l 
 no evil befell them : and they followed what was well pleasing 
 unto GOD ; for GOD is endowed with great liberality. Verily 
 that devil 2 would cause you to fear his friends : but be ye 
 not afraid of them ; but fear me, if ye be true believers. 
 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 surfer 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, 3 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 : 4 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, 5 on the day of the resurrection : 
 unto GOD belongeth the inheritance of heaven and earth ; 
 and GOD is well acquainted with what ye do. GOD hath 
 already heard the saying of those who said, Verily GOD is 
 
 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. (Al Beidawi. Jallalo'ddin.) 
 
 1 While they stayed at Bedr expecting the enemy, they opened a kind 
 of fair there, and traded to very considerable profit. (Al Beidawi.) 
 
 * Meaning either Noaim, or Abu Sofian himself. 
 
 3 That is, he will not suffer the good and sincere among you to continue 
 indiscriminately mixed with the wicked and hypocritical. 
 
 4 This passage was revealed on the rebellious and disobedient Moham- 
 medans telling Mohammed that if he was a true prophet he could easily dis- 
 tinguish those who sincerely believed from the dissemblers. (Al Beidawi.) 
 
 6 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. (Al Beidawi. Jallalo'ddin.) 
 
68 THE KORAN [CHAP. in. 
 
 poor, and we are rich r 1 we will surely write down what they 
 have said, and the slaughter which they have made of the 
 prophets without a cause ; and we 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. 2 Say, Apostles have already come unto 
 you before me, 3 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 enlightened the understanding. Every soul shall taste 
 of death, and ye shall have your rewards on the day of resur- 
 rection ; 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 
 
 1 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 (Chap. II.), to lend unto GOD on good usury, Phineas Ebn Azura, 
 on hearing that expression, said, Surely GOD is poor, since they ask to borrow 
 for him. Whereupon Abu Beer, 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 Beer's ill usage, this passage was revealed. (Al Beidawi.) 
 
 2 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 (Jallalo'ddin) ; though others say any 
 other miracle was a proof full as sufficient as the bringing down fire from 
 heaven. (Al Beidawi.) The Arabian Jews seem to have drawn a general 
 consequence from some particular instances of this miracle in the Old Testa- 
 ment. (Levit. ix. 24 ; i Chron. xxi. 26 ; 2 Chron. vii. i ; i Kings xviii. 38.) 
 And the Jews at this day say, that first the fire which fell from heaven on 
 the altar of the tabernacle (Levit. ix. 24), 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 (2 Chron. vii. i), 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 (Talmud, Zebachim, c. 6), but, according to the more 
 received opinion, when the temple was destroyed by the Chaldeans. Several 
 Christians (Prideaux's Connect, part i. bk. iii. p. 158) 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. 
 
 3 Among these the commentators reckon Zacharias and John the Baptist. 
 
CHAP, m.] THE FAMILY OF IMRAN 69 
 
 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 deter- 
 mined. 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 
 woeful is the price for which they have sold it. 1 Think not 
 that they who rejoice at what they have done, and expect 
 to be praised for what they have not done ; 2 think not, 
 prophet, that they shall escape from punishment, for they 
 shall suffer a painful punishment ; 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 ; 3 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. O LORD, we have heard of a 
 preacher 4 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 answereth them, say- 
 ing, I will not suffer the work of him among you who worketh 
 
 1 i.e., Dearly shall they pay hereafter for taking bribes to stifle the truth. 
 Whoever concealeth the knowledge which GOD has given hint, says Mohammed, 
 GOD shall put on him a bridle of fire on the day of resurrection. 
 
 2 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. (Al Beidawi.) 
 
 8 viz., At all times and in all postures. Al Beidawi mentions a saying of 
 Mohammed to one Imran Ebn Hpsein, 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 Shafei directs that the sick should pray lying on their right side. 
 
 4 Namely, Mohammed, with the Koran. 
 
70 THE KORAN [CHAP, in, 
 
 to be lost, whether he be male or female r 1 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 : 2 it is but a slender provision ; 3 and then their receptacle 
 shall be hell ; an unhappy couch shall it be. But they who 
 fear their LORD shall have gardens through which rivers flow, 
 they shall continue therein for ever : 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 ; 4 
 they tell not the signs of GOD for a small price : these shall 
 have their reward with their LORD ; for GOD is swift in taking 
 an account. 5 O true believers, be patient, and strive to excel 
 in patience, and be constant-minded, and fear GOD, that ye 
 may be happy. 
 
 1 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. (Al Beidawi.) 
 
 8 The original word properly signifies success in the affairs of life, and 
 particularly in trade. It is said that some of Mohammed's followers observ- 
 ing the prosperity the idolaters enjoyed, expressed their regret that those 
 enemies of GOD should live in such ease and plenty, while they themselves 
 were perishing for hunger and fatigue ; whereupon this passage was re- 
 vealed. (Al Beidawi.) 
 
 3 Because of its short continuance. 
 
 4 The persons here meant, some will have to be Abda'llah Ebn Salam 
 (see before, p. 58) 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 (Sale, Piel. Disc. 
 Sect. II, 48), prayed for the soul of the departed ; at which some of his hypo- 
 critical followers were displeased, and wondered that he should pray for a 
 Christian proselyte whom he had never seen. (Al Beidawi.) 
 
 6 See Sale, PreL ttisc. Sect. IV. 
 
CHAP, iv.] WOMEN 71 
 
 IV 
 
 THE CHAPTER OF WOMEN 1 
 
 Revealed at Medina. 
 
 IN THE NAME OF THE MOST MERCIFUL GOD. 
 
 OMEN, fear your LORD, who hath created you out of one 
 man, and out of him created his wife, and from the 
 two hath multiplied many men and women : and fear GOD 
 by whom ye beseech one another ; 2 and respect women, 3 who 
 have borne you, for GOD is watching over you. And give 
 the orphans when they come to age their substance ; and render 
 them not in exchange bad for good : 4 and devour not their 
 substance, by adding it to your substance ; for this is a great 
 sin. And if ye fear that ye shall not act with equity towards 
 orphans of the female sex, take in marriage of such other women 
 as please you, two, or three, or four, and not more. 5 But if 
 ye fear that ye cannot act equitably towards so many, marry 
 one only, or the slaves which ye shall have acquired. 6 This 
 will be easier, that ye swerve not from righteousness. And 
 give women their dowry freely ; but if they voluntarily 
 remit unto you any part of it, enjoy it with satisfaction and 
 advantage. And give not unto those who are weak of under- 
 standing, the substance which GOD hath appointed you to 
 preserve for them ; but maintain them thereout, and clothe 
 
 1 This title was given to this chapter, because it chiefly treats of matters 
 relating to women ; as, marriages, divorces, dower, prohibited degrees, &c. 
 
 2 Saying, I beseech thee for GOD'S sake. (Al Beidawi.) 
 
 3 Literally, the wombs. 
 
 4 That is, take not what ye find of value among their effects to your own 
 use, and give them worse in its stead. 
 
 5 The commentators understand this passage differently. The true mean- 
 ing seems to be as it is here translated ; Mohammed advising his followers 
 that if they found they should wrong the female orphans under their care, 
 either by marrying them against their inclinations, for the sake of their riches 
 or beauty, or by not using or maintaining them so well as they ought, by 
 reason of their having already several wives, they should rather choose to 
 marry other women, to avoid all occasion of sin. (Al Beidawi.) Others 
 say that when this passage was revealed, many of the Arabians, fearing 
 trouble and temptation, refused to take upon them the charge of orphans, 
 and yet multiplied wives to a great excess, and used them ill ; or, as others 
 write, gave themselves up to fornication ; which occasioned the passage. 
 And according to these, its meaning must be either that if they feared 
 they could not act justly towards orphans, they had as great reason to appre- 
 hend they could not deal equitably with so many wives, and therefore are 
 commanded to marry but a certain number ; or else, that since fornication 
 was a crime as well as wronging of orphans, they ought to avoid that also, 
 by marrying according to their abilities. (Al Beidawi. Jallalo'ddin.) 
 
 6 For slaves requiring not so large a dower, nor so good and plentiful 
 a maintenance as free women, a man might keep several of the former, as 
 easily as one of the latter. 
 
72 THE KORAN [CHAP. iv. 
 
 them, and speak kindly unto them. And examine the 
 orphans 1 until they attain the age of marriage : 2 but if ye 
 perceive they are able to manage their affairs well, deliver 
 their substance unto them ; and waste it not extravagantly, 
 or hastily, because they grow up. 3 Let him who is rich ab- 
 stain entirely from the orphan's estates ; and let him who 
 is poor take thereof according to what shall be reasonable. 4 
 And when ye deliver their substance unto them, call witnesses 
 thereof in their presence : GOD taketh sufficient account of 
 your actions. Men ought to have a part of what their parents 
 and kindred leave behind them when they die : and women 
 also ought to have a part of what their parents and kindred 
 leave, 5 whether it be little, or whether it be much ; a deter- 
 minate part is due to them. And when they who are of kin 
 are present at the dividing of what is left, and also the orphans, 
 and the poor ; distribute unto them some part thereof ; and 
 if the estate be too small, at least speak comfortably unto them. 
 And let those fear to abuse orphans, who if they leave behind 
 them a weak offspring, are solicitous for them : let them 
 therefore fear GOD, and speak that which is convenient. 6 
 Surely they who devour the possessions of orphans un- 
 justly, shall swallow down nothing but fire into their 
 bellies, and shall broil in raging flames. GOD hath thus 
 commanded you concerning your children. A male shall 
 have as much as the share of two females : 7 but if they be 
 females only, and above two in number, they shall have two 
 third parts of what the deceased shall leave ; 8 and if there be 
 but one, she shall have the half. 9 And the parents of the 
 
 1 i.e., Try whether they be well grounded in the principles of religion 
 and have sufficient prudence for the management of their affairs. Under 
 this expression is also comprehended the duty of a curator's instructing 
 his pupils in those respects. 
 
 8 Or age of maturity, which is generally reckoned to be fifteen ; a decision 
 supported by a tradition of their prophet, though Abu Hanifah thinks 
 eighteen the proper age. (Al Beidawi.) 
 
 3 i.e., Because they will shortly be of age to receive what belongs to them. 
 
 4 That is, no more than what shall make sufficient recompence for the 
 trouble of their education. 
 
 5 This law was given to abolish a custom of the pagan Arabs, who suffered 
 not women or children to have any part of their husband's or father's 
 inheritance, on pretence that they only should inherit who were able to go to 
 war. (Al Beidawi.) 
 
 6 viz., Either to comfort the children, or to assure the dying father they 
 shall be justly dealt by. (Al Beidawi.) 
 
 7 This is the general rule to be followed in the distribution of the estate 
 of the deceased, as may be observed in the following cases. (Sale, Prel. Disc. 
 Sect. VI.) 
 
 8 Or if there be two and no more, they will have the same share. 
 
 9 And the remaining third part, or the remaining moiety of the estate, 
 
CHAP, iv.] WOMEN 73 
 
 deceased shall have each of them a sixth part of what he 
 shall leave, if he have a child : but if he have no child, and 
 his parents be his heirs, then his mother shall have the third 
 part. 1 And if he have brethren, his mother shall have a 
 sixth part, after the legacies 2 which he shall bequeath, and 
 his debts be paid. Ye know not whether your parents or 
 your children be of greater use unto you. This is an ordin- 
 ance from GOD, and GOD is knowing and wise. Moreover ye 
 may claim half of what your wives shall leave, if they have 
 no issue ; but if they have issue, then ye shall have the fourth 
 part of what they shall leave, after the legacies which they 
 shall bequeath, and the debts be paid. They also shall have 
 the fourth part of what ye shall leave, in case ye have no 
 issue ; but if ye have issue, then they shall have the eighth 
 part of what ye shall leave, after the legacies which ye shall 
 bequeath and your debts be paid. And if a man or woman's 
 substance be inherited by a distant relation, 3 and he or she 
 have a brother or sister ; each of the two shall have a 
 sixth part of the estate 4 But if there be more than this 
 number, they shall be equal sharers in a third part, after pay- 
 ment of the legacies which shall be bequeathed, and the debts, 
 without prejudice to the heirs. This is an ordinance from 
 GOD : and GOD is knowing and gracious. These are the 
 statutes of GOD. And whoso obeyeth GOD and his apostle, 
 GOD shall lead him into gardens wherein rivers flow, he 
 shall continue therein for ever ; and this shall be great 
 happiness. But whoso disobeyeth GOD, and his apostle, and 
 transgresseth his statutes, GOD shall cast him into hell fire ; he 
 shall remain therein for ever, and he shall suffer a shameful 
 punishment. If any of your women be guilty of whore- 
 
 which is not here expressly disposed of, if the deceased leaves behind him 
 no son, nor a father, goes to the public treasury. It must be observed that 
 Mr. Selden is certainly mistaken when, in explaining this passage of the 
 Koran, he says that where there is a son and an only daughter, each of them 
 will have a moiety (Selden, de Success, ad Leges Ebraeor. 1. i, c. i.), for 
 the daughter can have a moiety but in one case only, that is, where there 
 is no son ; for if there be a son, she can have but a third, according to the 
 above-mentioned rule. 
 
 1 And his father consequently the other two-thirds. (Al Beidawi.) 
 
 8 By legacies, in this and the following passages, are chiefly meant those 
 bequeathed to pious uses ; for the Mohammedans approve not of a person's 
 giving away his substance from his family and near relations on any other 
 account. 
 
 3 For this may happen by contract, or on some other special occasion. 
 
 * Here and in the next case, the brother and sister are made equal sharers, 
 which is an exception to the general rule of giving a male twice as much 
 as a female ; and the reason is said to be because of the smallness of the 
 portions, which deserve not such exactness of distribution ; for in other 
 
 C* 
 
74 THE KORAN [CHAP. iv. 
 
 dom, 1 produce four witnesses from among you against them, 
 and if they bear witness against them, imprison them in 
 separate apartments until death release them, or GOD afford- 
 eth them a way to escape. 2 And if two of you commit the 
 like wickedness? punish them both : 4 but if they repent 
 and amend, let them both alone ; for GOD is easy to be 
 reconciled and merciful. Verily repentance will be accepted 
 with GOD, from those who do evil ignorantly, and then repent 
 speedily ; unto them will GOD be turned : for GOD is knowing 
 and wise. But no repentance shall be accepted from those who 
 do evil until the time when death presenteth itself unto one of 
 them, and he saith, Verily I repent now ; nor unto those who 
 die unbelievers : for them have we prepared a grievous 
 punishment. O true believers, it is not lawful for you to be 
 heirs of women against their will, 5 nor to hinder them from 
 marrying others, 6 that ye may take away part of what ye 
 have given them in dowry ; unless they have been guilty of a 
 
 cases the rule holds between brother and sister, as well as other relations. 
 (See this chapter, near the end.) 
 
 1 Either adultery or fornication. 
 
 2 Their punishment, in the beginning of Mohammedism, was to be 
 immured till they died, but afterwards this cruel doom was mitigated, and 
 they might avoid it by undergoing the punishment ordained in its stead by 
 the Sonna, according to which the maidens are to be scourged with a hun- 
 dred stripes, and to be banished for a full year ; and the married women to 
 be stoned. (Jallalo'ddin.) 
 
 3 The commentators are not agreed whether the text speaks of fornication 
 or sodomy. Al Zamakhshari, and from him, Al Beidawi, supposes the former 
 is here meant ; but J allalo'ddin is of opinion that the crime intended in this 
 passage must be committed between two men, and not between a man and 
 a woman ; not only because the pronouns are in the masculine gender, but 
 because both are ordered to suffer the same slight punishment, and are 
 both allowed the same repentance and indulgence ; and especially for that a 
 different and much severer punishment is appointed for the women in the 
 preceding words. Abu'l Kasem Hebatallah takes simple fornication to be 
 the crime intended, and that this passage is abrogated by that of the 24th 
 chapter, where the man and the woman who shall be guilty of fornication 
 are ordered to be scourged with a hundred stripes each. 
 
 * The original is, Do them some hurt or damage : by which some understand 
 that they are only to reproach them in public (Jallalo'ddin, Yahya, Abul 
 Kasem Hebatallah, Al Beidawi), or strike them on the head with their 
 slippers (Jallalo'ddin, Al Beidawi) a great indignity in the East, though 
 some imagine they may be scourged. (Al Beidawi.) 
 
 5 It was customary among the pagan Arabs, when a man died, for one 
 of his relations to claim a right to his widow, which he asserted by throwing 
 his garment over her ; and then he either married her himself, if he thought 
 fit, on assigning her the same dower that her former husband had done, 
 or kept her dower and married her to another, or else refused to let her marry 
 unless she redeemed herself by quitting what she might claim of her husband's 
 goods. (Al Beidawi.) This unjust custom is abolished by this passage. 
 
 6 Some say these words are directed to husbands who used to imprison 
 their wives without any just cause, and out of covetousness, merely to make 
 them relinquish their dower or their inheritance. (Al Beidawi.) 
 
CHAP, iv.] WOMEN 75 
 
 manifest crime r 1 but converse kindly with them. And if ye 
 hate them, it may happen that ye may hate a thing wherein 
 GOD hath placed much good. If ye be desirous to exchange 
 a wife for another wife, 2 and ye have already given one of 
 them a talent ; 3 take not away anything therefrom : 4 will ye 
 take it by slandering her, and doing her manifest injustice ? 
 And how can ye take it, since the one of you hath gone in 
 unto the other, and they have received from you a firm 
 covenant ? Marry not women whom your fathers have had 
 to wife (except what is already past) : for this is uncleanness, 
 and an abomination, and an evil way. Ye are forbidden to 
 marry your mothers, and your daughters, and your sisters, 
 and your aunts both on the father's and on the mother's 
 side, and your brother's daughters, and your sister's daugh- 
 ters, and your mothers who have given you suck, and your 
 foster-sisters, and your wives' mothers, and your daughters- 
 in-law which are under your tuition, born of your wives unto 
 whom ye have gone in (but if ye have not gone in unto them, 
 it shall be no sin in you to marry them), and the wives of your 
 sons who proceed out of your loins ; and ye are also forbidden 
 to take to wife two sisters ; 5 except what is already past : 
 for GOD is gracious and merciful. (V.) Ye are also forbidden 
 to take to wife free women who are married, except those women 
 whom your right hands shall possess as slaves* This is 
 ordained you from GOD. Whatever is beside this, is allowed 
 you ; that ye may with your substance provide wives for 
 yourselves, acting that which is right, and avoiding whore- 
 dom. And for the advantage which ye receive from them, 
 give them their reward, 7 according to what is ordained : but 
 it shall be no crime in you to make any other agreement 
 among yourselves, 8 after the ordinance shall be complied 
 with ; for GOD is knowing and wise. Whoso among you hath 
 
 1 Such as disobedience, ill behaviour, immodesty, and the like. (A 
 Beidawi.) 
 
 That is, by divorcing one, and marrying another. 
 
 i.e., Ever so large a dower. 
 
 See Chap. II. 
 
 The same was also prohibited by the Levitical law. (Levit. xviii. 18.) 
 
 According to this passage with which Section V begins it is not 
 lawful to marry a free woman that is already married, be she Mohammedan 
 or not, unless she be legally parted from her husband by divorce ; but 
 it is lawful to marry those who are slaves, or taken in war, after they shall 
 have gone through the proper purifications, though their husbands be living. 
 According to Abu Haiiifah, it is not lawful to marry such whose husbands 
 shall be taken, or in actual slavery with them. (Al Beidawi.) 
 
 7 That is, assign them their dower. 
 
 8 That is, either to increase the dower, or to abate some part or even the 
 whole of it. 
 
76 THE KORAN [CHAP. iv. 
 
 not means sufficient that he may marry free women, who are 
 believers, let him marry with such of your maid-servants whom 
 your right hands possess, as are true believers ; for GOD well 
 knoweth your faith. Ye are the one from the other : * there- 
 fore marry them with the consent of their masters ; and give 
 them their dower according to justice ; such as are modest, 
 not guilty of whoredom, nor entertaining lovers. And when 
 they are married, if they be guilty of adultery, they shall 
 suffer half the punishment which is appointed for the free 
 women. 2 This is allowed unto him among you, who feareth 
 to sin by marrying free women ; but if ye abstain from marry- 
 ing slaves, it will be better for you ; GOD is gracious and merci- 
 ful. GOD is willing to declare these things unto you, and to 
 direct you according to the ordinances of those who have 
 gone before you, 3 and to be merciful unto you. GOD is know- 
 ing and wise. GOD desireth to be gracious unto you ; but 
 they who follow their lusts, 4 desire that ye should turn aside 
 from the truth with great deviation. GOD is minded to make 
 his religion light unto you : for man was created weak. 6 O 
 true believers, consume not your wealth among yourselves 
 in vanity ; 6 unless there be merchandising among you by 
 mutual consent : neither slay yourselves ; 7 for GOD is merci- 
 ful towards you : and whoever doth this maliciously 8 and 
 wickedly, he will surely cast him to be broiled in hell fire ; 
 and this is easy with GOD. If ye turn aside from the grievous 
 sins, 9 of those which ye are forbidden to commit, we will 
 
 1 Being alike descended from Adam, and of the same faith. (Al Beidawi.) 
 
 8 The reason of this is because they are not presumed to have had so good 
 
 an education. A slave, therefore, in such a case, is to have fifty stripes, 
 
 and to be banished for half a year ; but she shall not be stoned, because it 
 
 is a punishment which cannot be inflicted by halves. (Al Beidawi.) 
 
 3 viz., Of the prophets, and other holy and prudent men of former ages. 
 (Jallalo'ddin Al Beidawi.) 
 
 4 Some commentators suppose that these words have a particular regard 
 to the Magians, who formerly were frequently guilty of incestuous marriages, 
 their prophet Zerdusht having allowed them to take their mothers and sisters 
 to wife ; and also to the Jews, who likewise might marry within some of the 
 degrees here prohibited. (Al Beidawi.) 
 
 5 Being unable to refrain from women, and too subject to be led away by 
 carnal appetites. (Al Beidawi. Jallalo'ddin) 
 
 6 That is, employ it not in things prohibited by GOD ; such as usury, 
 extortion, rapine, gaming, and the like. (Al Beidawi.) 
 
 7 Literally, slay not your souls ; i.e., says Jallalo'ddin, by committing 
 mortal sins, or such crimes as will destroy them. Others, however, are of 
 opinion that self-murder, which the gentile Indians did, and still do, often 
 practise in honour of their idols, or else the taking away the life of any true 
 believer, is hereby forbidden. (Al Beidawi.) 
 
 8 See Wisdom xvi. 14, in the Vulgate. 
 
 B These sins Al Beidawi, from a tradition of Mohammed, reckons to be 
 (equalling in number the sins called deadly by Christians), that is to 
 
CHAP, iv.] WOMEN 77 
 
 cleanse you from your smaller faults ; and will introduce you 
 into paradise with an honourable entry. Covet not that 
 which GOD hath bestowed on some of you preferably to 
 others. 1 Unto the men shall be given a portion of what they 
 shall have gained, and unto the women shall be given a portion 
 of what they shall have gained ; 2 therefore ask GOD of his 
 bounty ; for GOD is omniscient. We have appointed unto 
 every one kindred, to inherit part of what their parents and 
 relations shall leave at their deaths. And unto those with 
 whom your right hands have made an alliance, give their 
 part of the inheritance ; 3 for GOD is witness of all things. Men 
 shall have the pre-eminence above women, because of those 
 advantages wherein GOD hath caused the one of them to excel 
 the other, 4 and for that which they expend of their substance 
 in maintaining their wives. The honest women are obedient, 
 careful in the absence of their husbands, 5 for that GOD pre- 
 serveth them, by committing them to the care and protection of 
 the men. But those, whose perverseness ye shall be appre- 
 hensive of, rebuke ; and remove them into separate apart- 
 ments, 6 and chastise them. 7 But if they shall be obedient 
 
 say, idolatry, murder, falsely accusing modest women of adultery, wasting 
 the substance of orphans, taking of usury, desertion in a religious expedition, 
 and disobedience to parents. But Ebn Abbas says they amount to near 
 seven hundred ; and others suppose that idolatry only, of different kinds, 
 in worshipping idols or any creature, either in opposition to or jointly with 
 the true GOD, is here intended ; that sin being generally esteemed by 
 Mohammedans, and in a few lines after declared by the Koran itself, to be the 
 only one which GOD will not pardon. (Al Beidawi.) 
 
 1 Such as honour, power, riches, and other worldly advantages. Some, 
 however, understand this of the distribution of inheritances according to 
 the preceding determinations, whereby some have a larger share than others. 
 (Al Beidawi.) 
 
 8 That is, they shall be blessed according to their deserts ; and ought, 
 therefore, instead of displeasing GOD by envying others, to endeavour to 
 merit his favour by good works, and to apply to him by prayer. 
 
 3 A precept conformable to an old custom of the Arabs, that where persons 
 mutually entered into a strict friendship or confederacy, the surviving friend 
 should have a sixth part of the deceased's estate. But this was afterwards 
 abrogated, according to Jallalo'ddin and Al Zamakhshari, at least as to 
 infidels. The passage may likewise be understood of a private contract, 
 whereby the survivor is to inherit a certain part of the substance of him 
 that dies first. (Al Beidawi.) 
 
 * Such as superior understanding and strength, and the other privileges 
 of the male sex, which enjoys the dignities in church and state, goes to war 
 in defence of GOD'S true religion, and claims a double share of their deceased 
 ancestors' estates. (Al Beidawi.) 
 
 5 Both to preserve their husband's substance from loss or waste, and 
 themselves from all degrees of immodesty. (Al Beidawi, Jallalo'ddin.) 
 
 6 That is, banish them from your bed. 
 
 7 By this passage the Mohammedans are in plain terms allowed to beat 
 their wives, in case of stubborn disobedience ; but not in a violent or danger- 
 ous manner. (Al Beidawi.) 
 
78 THE KORAN [CHAP. iv. 
 
 unto you, seek not an occasion of quarrel against them ; for 
 GOD is high and great. And if ye fear a breach between the 
 husband and wife, send a judge 1 out of his family, and a judge 
 out of her family : if they shall desire a reconciliation, GOD 
 will cause them to agree ; for GOD is knowing and wise. 
 Serve GOD, and associate no creature with him ; and show 
 kindness unto parents, and relations, and orphans, and the 
 poor, and your neighbour who is of kin to you, 2 and also your 
 neighbour who is a stranger, and to your familiar companion, 
 and the traveller, and the captives whom your right hands shall 
 possess ; for GOD loveth not the proud or vainglorious, who 
 are covetous, and recommend covetousness unto men, and 
 conceal that which GOD of his bounty hath given them 3 (we 
 have prepared a shameful punishment for the unbelievers) ; 
 and who bestow their wealth in charity to be observed of men, 
 and believe not in GOD, nor in the last day ; and whoever 
 hath Satan for a companion, an evil companion hath he \ 
 And what harm would befall them if they should believe in 
 GOD and the last day, and give alms out of that which GOD 
 hath bestowed on them ? since GOD knoweth them who do 
 this. Verily GOD will not wrong any one even the weight of 
 an ant : 4 and if it be a good action, he will double it, and will 
 recompense it in his sight with a great reward. How will 
 it be with the unbelievers when we shall bring a witness out of 
 each nation against itself* and shall bring thee, Mohammed, 
 a witness against these people ? 6 In that day they who 
 have not believed, and have rebelled against the apostle of 
 God, shall wish the earth was levelled with them ; and they 
 shall not be able to hide any matter from GOD. O true 
 believers, come not to prayers when ye are drunk, 7 until ye 
 
 1 i.e., Let the magistrate first send two arbitrators or mediators, one on 
 each side, to compose the difference, and prevent, if possible, the ill conse- 
 quences of an open rupture. 
 
 2 Either of your own nation or religion. 
 
 3 Whether it be wealth, knowledge, or any other talent whereby they 
 may help their neighbour. 
 
 4 Either by diminishing the recompence due to his good actions, or too 
 severely punishing his sins. On the contrary, he will reward the former 
 in the next life far above their deserts. The Arabic word dharra, which is 
 translated an ant, signifies a very small sort of that insect, and is used to 
 denote a thing that is exceeding small, as a mite. 
 
 5 When the prophet who was sent to each nation in particular, shall on 
 the last day be produced to give evidence against such of them as refused 
 to believe on him, or observed not the laws which he brought. 
 
 6 That is, the Arabians, to whom Mohammed was, as he pretended, more 
 peculiarly sent. 
 
 7 It is related, that before the prohibition of wine, Abd'alrahman Ebn 
 Awf made an entertainment, to which he invited several of the apostle's 
 
CHAP, iv.] WOMEN 79 
 
 understand what ye say ; nor when ye are polluted by emis- 
 sion of seed, unless ye be travelling on the road, until ye wash 
 yourselves. But if ye be sick, or on a journey, or any of you 
 come from easing nature, or have touched women, and find 
 no water ; take fine clean sand and rub your faces and your 
 hands therewith j 1 for GOD is merciful and inclined to forgive. 
 Hast thou not observed those unto whom par.t of the scrip- 
 ture 2 was delivered ? they sell error, and desire that ye may 
 wander from the right way ; but GOD well knoweth your 
 enemies. GOD is a sufficient patron, and GOD is a sufficient 
 helper. Of the Jews there are some who pervert words from 
 their places ; 3 and say, We have heard, and have disobeyed ; 
 and do thou hear without understanding our meaning,* and 
 look upon us : 5 perplexing with their tongues, and reviling the 
 true religion. But if they had said, We have heard, and do 
 obey ; and do thou hear, and regard us : 6 certainly it were 
 better for them, and more right. But GOD hath cursed them 
 by reason of their infidelity ; therefore a few of them only 
 shall believe. O ye to whom the scriptures have been given, 
 believe in the revelation which we have sent down, confirming 
 that which is with you ; before we deface your countenances, 
 and render them as the back parts thereof ; 7 or curse them, 
 as we cursed those who transgressed on the sabbath day ; 8 
 and the command of GOD was fulfilled. Surely GOD will not 
 pardon the giving him an equal ; 9 but will pardon any other 
 sin, except that, to whom he pleaseth : 10 and whoso giveth a 
 
 companions ; and after they had ate and drunk plentifully, the hour of 
 evening prayer being come, one of the company rose up to pray, but being 
 overcome with liquor, made a shameful blunder in reciting a passage of the 
 Koran ; whereupon to prevent the danger of any such indecency for the 
 future, this passage was revealed. (Al Beidawi.) 
 
 1 Sale, Prel. Disc. Sect. IV, p. 113. 
 
 8 Meaning the Jews, and particularly their Rabbins. 
 
 3 That is (according to the commentators), who change the true sense of 
 the Pentateuch by dislocating passages, or by wresting the words according 
 to their own fancies and lusts. (Al Beidawi, Jallalo'ddin.) But Mohammed 
 seems chiefly to intend here the Jews bantering of him in their addresses, 
 by making use of equivocal words, seeming to bear a good sense in Arabic, 
 but spoken by them in derision according to their acceptation in Hebrew ; 
 an instance of which he gives in the following words. 
 
 * Literally, without being made to hear or apprehend what we say. 
 
 6 The original word is Ralna, which being a term of reproach in Hebrew, 
 Mohammed forbade their using to him. 
 
 6 In Arabic, Ondhorna ; which having no ill equivocal meaning, the prophet 
 ordered them to use instead of the former. 
 
 7 That is, perfectly plain, without eyes, nose, or mouth. The original, 
 however, may also be translated, and turn them behind, by wringing their 
 necks backward. 
 
 8 And were therefore changed into apes. 
 That is, idolatry of all lands. 
 
 10 viz., To those who repent. (Al Beidawi.) 
 
80 THE KORAN [CHAP. iv. 
 
 companion unto GOD, hath devised a great wickedness. 
 Hast thou not observed those who justify themselves P 1 But 
 GOD justifieth whomsoever he pleaseth, nor shall they be 
 wronged a hair. 2 Behold, how they imagine a lie against 
 GOD ; and therein is iniquity sufficiently manifest. Hast 
 thou not considered those to whom part of the scripture hath 
 been given ? They believe in false gods and idols, 3 and say 
 of those who believe not, These are more rightly directed in 
 the way of truth than they who believe on Mohammed. Those 
 are the men whom God hath cursed ; and unto him whom God 
 shall curse, thou shalt surely find no helper. Shall they have 
 a part of the kingdom, 4 since even then they would not bestow 
 the smallest matter 5 on men ? Do they envy other men that 
 'which GOD of his bounty hath given them ? 6 We formerly 
 gave unto the family of Abraham a book of revelations and 
 wisdom ; and we gave them a great kingdom. 7 There is of 
 them who believeth on him ; 8 and there is of them who 
 turneth aside from him ; but the raging fire of hell is a sufficient 
 punishment. Verily, those who disbelieve our signs, we will 
 surely cast to be broiled in hell fire ; so often as their skins 
 shall be well burned, we will give them other skins in exchange, 
 that they may taste the sharper torment ; for GOD is mighty 
 
 1 i.e., The Christians and Jews, who called themselves the children of GOD 
 and his beloved people. (Al Beidawi, J allalo'ddin. See Chap. V, not far 
 from the beginning.) 
 
 2 The original word signifies a little skin in the cleft of a date-stone, and 
 is used to express a thing of no value. 
 
 3 The Arabic is, "in Jibt and Taghut ". The former is supposed to have 
 been the proper name of some idol ; but it seems rather to signify any false 
 deity in general. The latter we have explained already. It is said that 
 this passage was revealed on the following occasion. Hoyai Ebn Akhtab 
 and Caab Ebn al Ashraf, two chief men among the Jews, with several others 
 of that religion, went to Mecca, and offered to enter into a confederacy with 
 the Koreish, and to join their forces against Mohamtred. Biit the Koreish, 
 entertaining some jealousy of them, told them, that the Jews pretended 
 to have a written revelation from heaven, as well as Mohammed, and the 
 doctrines and worship approached much nearer to what he taught, than 
 the religion of their tribe ; wherefore, said they, if you would satisfy us that 
 you are sincere in the matter, do as we do, and worship our gods. Which 
 proposal, if the story be true, these Jews complied with, out of their inveterate 
 hatred to Mohammed. (Al Beidawi.) 
 
 4 For the Jews gave out that they should be restored to their ancient 
 power and grandeur (Al Beidawi) ; depending, it is to be presumed, on the 
 victorious Messiah whom they expected. 
 
 5 The original word properly signifies a small dent on the back of a date- 
 stone, and is commonly used to express a thing of little or no value. 
 
 6 viz., The spiritual gifts of prophecy, and divine revelations ; and the 
 temporal blessings of victory and success, bestowed on Mohammed and his 
 followers. 
 
 7 Wherefore GOD will doubtless show equal favour to this prophet (a 
 descendant also of Abraham), and those who believe on him. (Al Beidawi.) 
 
 8 Namely, on Mohammed. 
 
CHAP, iv.] WOMEN 81 
 
 and wise. But those who believe and do that which is right, 
 we will bring into gardens watered by rivers, therein shall 
 they remain for ever, and there shall they enjoy wives free 
 from all impurity ; and we will lead them into perpetual 
 shades. Moreover GOD commandeth you to restore what 
 ye are trusted with, to the owners j 1 and when ye judge 
 between men, that ye judge according to equity : and surely 
 an excellent virtue it is to which GOD exhorteth you ; for GOD 
 both heareth and seeth. O true believers, obey GOD, and obey 
 the apostle, and those who are in authority among you : and 
 if ye differ in anything, refer it unto Goo 2 and the apostle, if 
 ye believe in GOD and the last day : this is better, and a fairer 
 method of determination. Hast thou not observed those who 
 pretend they believe in what hath been revealed unto thee, 
 and what hath been revealed before thee ? They desire to go 
 to judgment before Taghut, 3 although they have been com- 
 manded not to believe in him ; and Satan desireth to seduce 
 them into a wide error. And when it is said unto them, Come 
 unto the book which GOD hath sent down, and to the apostle ; 
 thou seest the ungodly turn aside from thee, with great aver- 
 sion. But how will they behave when a misfortune shall be- 
 fall them, for that which their hands have sent before them ? 
 
 1 This passage, it is said, was revealed on the day of the taking of Mecca, 
 the primary design of it being to direct Mohammed to return the keys of 
 the Caaba to Othman Ebn Telha Ebn Abdaldar, who had then the honour 
 to be keeper of that holy place (Prideaux's Life of Mahomet, p. 2) and not 
 to deliver them to his uncle Al Abbas, who having already the custody of the 
 well Zemzem, would fain have had also that of the Caaba. The prophet 
 obeying the divine order, Othman was so affected with the justice of the 
 action, notwithstanding he had at first refused him entrance, that he 
 immediately embraced Mohammedism ; whereupon the guardianship of the 
 Caaba was confirmed to this Othman and his heirs for ever. (Al Beidawi. 
 D'Herbel. Bibl. Orient, p. 220, 221.) 
 
 z i.e., To the decision of the Koran. 
 
 3 That is, before the tribunals of infidels. This passage was occasioned 
 by the following remarkable accident. A certain Jew having a dispute with 
 a wicked Mohammedan, the latter appealed to the judgment of Caab 
 Ebn al Ashraf, a principal Jew, and the former to Mohammed. But at 
 length they agreed to refer the matter to the prophet singly, who, giving 
 it in favour of the Jew, the Mohammedan refused to acquiesce in his sentence, 
 but would needs have it re-heard by Omar, afterwards Khalif. When they 
 came to him the Jew told him that Mohammed had already decided the 
 affair in his favour, but that the other would not submit to his determin- 
 ation ; and the Mohammedan confessing this to be true, Omar bid them stay 
 a little, and fetching his sword, struck off the obstinate Moslem's head, saying 
 aloud, This is the reward of him who refuseth to submit to the judgment of GOD 
 and his apostle. And from this action Omar had the surname of Al Faruk, 
 which alludes both to his separating that knave's head from his body, and 
 to his distinguishing between truth and falsehood. (Jallalo'ddin, Al Beidawi, 
 D'Herbel, Bibl. Orient, p. 688, and Ockley's Hist, of the Sarac. v. i, p. 365.) 
 The name of Taghut, therefore, in this place, seems to be given to CaabEbu 
 al Ashraf, 
 
82 THE KORAN [CHAP. iv. 
 
 Then will they come unto thee, and swear by GOD, saying, If 
 we intended any other than to do good, and to reconcile the 
 parties}- GOD knoweth what is in the hearts of these men ; 
 therefore let them alone, and admonish them, and speak unto 
 them a word which may affect their souls. We have not 
 sent any apostle, but that he might be obeyed by the per- 
 mission of GOD : but if they, after they have injured their 
 own souls, 2 come unto thee, and ask pardon of GOD, and the 
 apostle ask pardon for them, they shall surely find GOD easy 
 to be reconciled and merciful. And by thy LORD they will not 
 perfectly believe, until they make thee judge of their contro- 
 versies ; and shall not afterwards find in their own minds any 
 hardship in what thou shalt determine, but shall acquiesce 
 therein with entire submission. And if we had commanded 
 them, saying, Slay yourselves, or depart from your houses ; 3 
 they would not have done it, except a few of them. And if 
 they had done what they were admonished, it would certainly 
 have been better for them, and more efficacious for confirming 
 their faith ; and we should then have surely given them in our 
 sight an exceeding great reward, and we should have directed 
 them in the right way. Whoever obeyeth GOD and the 
 apostle, they shall be with those unto whom GOD hath been 
 gracious, of the prophets, and the sincere, and the martyrs, 
 and the righteous ; and these are the most excellent company. 
 This is bounty from GOD ; and GOD is sufficiently knowing. 
 O true believers, take your necessary precaution 4 against 
 your enemies, and either go forth to war in separate parties, 
 or go forth all together in a body. There is of you who tar- 
 rieth behind ; 5 and if a misfortune befall you, he saith, Verily 
 GOD hath been gracious unto me, that I was not present with 
 them : but if success attend you from GOD, he will say (as if 
 there was no friendship between you and him), 6 Would to 
 
 1 For this was the excuse of the friends of the Mohammedan whom Omar 
 
 slew, when they came to demand satisfaction for his blood. (Al Beidawi.) 
 
 * viz., By acting wickedly, and appealing to the judgment of infidels. 
 
 3 Some understand these words of their venturing their lives in a religious 
 expedition ; and others, of their undergoing the same punishments 
 which the Israelites did for their idolatry in worshipping the golden 
 calf. (Al Beidawi.) 
 
 4 i.e., Be vigilant, and provide yourselves with arms and necessaries. 
 
 5 Mohammed here upbraids the hypocritical Moslems, who, for want of 
 faith and constancy in their religion, were backward in going to war for its 
 defence. 
 
 6 i.e., As one who attendeth not to the public, but his own private interest. 
 Or else these may be the words of the hypocritical Mohammedan himself, 
 insinuating that he stayed not behind the rest of the army by his own fault, 
 but was left by Mohammed, who chose to let the others share in his good 
 fortune, preferably to him. (Al Beidawi.) 
 
CHAP, iv.] WOMEN 88 
 
 GOD I had been with them, for I should have acquired great 
 merit. Let them therefore fight for the religion of GOD, 
 who part with the present life in exchange for that which is 
 to come i 1 for whosoever fighteth for the religion of GOD, 
 whether he be slain, or be victorious, 2 we will surely give him 
 a great reward. And what ails you, that ye fight not for 
 GOD'S true religion, and in defence of the weak among men, 
 women, and children, 3 who say, O LORD, bring us forth from 
 this city, w r hose inhabitants are wicked ; grant us from before 
 thee a protector, and grant us from thee a defender. 4 They 
 who believe fight for the religion of GOD ; but they who 
 believe not fight for the religion of Taghut. Fight therefore 
 against the friends of Satan, for the stratagem of Satan is 
 weak. Hast thou not observed those unto whom it was said, 
 Withhold your hands from war, and be constant at prayers, 
 and pay the legal alms ? 5 But when war is commanded 
 them, behold, a part of them fear men as they should fear 
 GOD, or with a greater fear, and say, O LORD, wherefore hast 
 thou commanded us to go to war, and hast not suffered us 
 to wait our approaching end ? 6 Say unto them, The 
 provision of this life is but small ; but the future shall be 
 better for him who feareth God ; and ye shall not be in the 
 least injured at the day of judgment. Wheresoever ye be, 
 death will overtake you, although ye be in lofty towers. If 
 good befall them, they say, This is from GOD ; but if evil 
 befall them, they say, This is from thee, O Mohammed : 7 
 say, All is from GOD ; and what aileth these people, that they 
 are so far from understanding what is said unto them ? What- 
 ever good bef aileth thee, man, it is from GOD ; and whatever 
 
 1 By venturing their lives and fortunes in defence of the faith. 
 1 For no man ought to quit the field till he cither fall a martyr or gain 
 some advantage for the cause. (Al Beidawi.) 
 
 3 viz., Those believers who stayed behind at Mecca, being detained there 
 either forcibly by the idolaters, or for want of means to fly for refuge to 
 Medina. Al Beidawi observes that children are mentioned here to show 
 the inhumanity of the Koreish, who persecuted even that tender age. 
 
 4 This petition, the commentators say, was heard. For GOD afforded 
 several of them an opportunity and means of escaping, and delivered the 
 rest at the taking of Mecca by Mohammed, who left Otab Ebn Osaid governor 
 of the city : and under his care and protection, those who had suffered 
 for their religion became the most considerable men in the place. 
 
 4 These were some of Mohammed's followers, who readily performed the 
 duties of their religion so long as they were commanded nothing that might 
 endanger their lives. 
 
 6 That is, a natural death. 
 
 7 As the Jews, in particular, who pretended that their land was grown 
 barren, and provisions scarce, since Mohammed came to Medina. (Al 
 Beidawi.) 
 
84 THE KORAN [CHAP. iv. 
 
 evil befalleth thee, it is from thyself. 1 We have sent thee an 
 apostle unto men, and GOD is a sufficient witness thereof. 
 Whoever obeyeth the apostle, obeyeth GOD ; and whoever 
 turneth back, we have not sent thee to be a keeper over them. 2 
 They say, Obedience : yet when they go forth from thee, part 
 of them meditate by night a matter different from what thou 
 speakest ; but GOD shall write down what they meditate by 
 night ; therefore let them alone, and trust in GOD, for GOD 
 is a sufficient protector. Do they not attentively consider 
 the Koran ? If it had been from any besides GOD, they 
 would certainly have found therein many contradictions. 
 When any news cometh unto them, either of security or fear, 
 they immediately divulge it ; but if they told it to the apostle 
 and to those who are in authority among them, such of them 
 would understand the truth of the matter, as inform them- 
 selves thereof from the apostle and his chiefs. And if the 
 favour of GOD and his mercy had not been upon you, ye had 
 followed the devil, except a few of you. 3 Fight therefore for 
 the religion of GOD, and oblige not any to what is difficult, 4 
 except thyself ; however, excite the faithful to war, perhaps 
 GOD will restrain the courage of the unbelievers ; for GOD is 
 stronger than they, and more able to punish. He who inter- 
 cedeth between men with a good intercession 5 shall have a 
 portion thereof ; and he who intercedeth with an evil inter- 
 cession shall have a portion thereof ; for GOD overlooketh all 
 things. When ye are saluted with a salutation, salute the 
 person with a better salutation, 6 or at least return the same ; 
 
 1 These words are not to be understood as contradictory to the preceding, 
 That all proceeds from GOD ; since the evil which befalls mankind, though 
 ordered by GOD, is yet the consequence of their own wicked actions. 
 
 2 Or, to take an account of their actions, for this is GOD'S part. 
 
 3 That is, if GOD had not sent his apostle with the Koran to instruct you 
 in your duty, ye had continued in idolatry and been doomed to destruction ; 
 except only those who, by GOD'S favour and their superior understanding, 
 should have true notions of the divinity ; such, for example, as Zeid Ebn 
 Amru Ebn Nofail (Millium, de Mohammedismo ante Moh. p. 311) and Waraka 
 Ebn Nawfal (Sale, Prel. Disc. Sect II), who left idols, and acknowledged but 
 one Gop, before the mission of Mohammed. (Al Beidawi.) 
 
 4 It is said this passage was revealed when the Mohammedans refused 
 to follow their prophet to the lesser expedition of Bedr, so that he was obliged 
 to set out with no more than seventy. Some copies vary in this place, and 
 instead of la tokallafo, in the second person singular, read la nokallafo, in 
 the first person plural, We do not oblige, &c. The meaning being, that the 
 prophet only was under an indispensable necessity of obeying GOD'S com- 
 mands, however difficult, but others might choose, though at their peril. 
 
 5 i.e., To maintain the right of a believer, or to prevent his being wronged. 
 
 6 By adding something farther. As when one salutes another by this 
 form, Peace be unto thee, he ought not only to return the salutation, but to 
 add, and the mercy of GOD and his blessing. 
 
CHAP, iv.] WOMEN 85 
 
 for GOD taketh an account of all things. GOD ! there is no 
 GOD but he ; he will surely gather you together on the day of 
 resurrection ; there is no doubt of it : and who is more true 
 than GOD in what he saith ? Why are ye divided concerning 
 the ungodly into two parties ;* since GOD hath overturned 
 them for what they have committed ? Will ye direct him 
 whom GOD hath led astray ; since for him whom GOD shall 
 lead astray, thou shalt find no true path ? They desire that 
 ye should become infidels, as they are infidels, and that ye 
 should be equally wicked with themselves. Therefore take not 
 friends from among them, until they fly their country for the 
 religion of GOD ; and if they turn back from the faith, take 
 them, and kill them wherever ye find them ; and take no 
 friend from among them, nor any helper, except those who go 
 unto a people who are in alliance with you, 2 or those who 
 come unto you, their hearts forbidding them either to fight 
 against you, or to fight against their own people. 3 And if 
 GOD pleased he would have permitted them to have prevailed 
 against you, and they would have fought against you. But 
 if they depart from you, and fight not against you, and 
 offer you peace, GOD doth not allow you to take or kill them. 
 Ye shall find others who are desirous to enter into a confi- 
 dence with you, and at the same time to preserve a confidence 
 with their own people : 4 so often as they return to sedition, 
 they shall be subverted therein ; and if they depart not 
 from you, and offer you peace, and restrain their hands from 
 warring against you, take them and kill them wheresoever 
 ye find them ; over these have we granted you a manifest 
 power. It is not lawful for a believer to kill a believer, unless it 
 happen by mistake ; 5 and whoso killeth a believer by mistake, 
 
 1 This passage was revealed, according to some, when certain of Moham- 
 med's followers, pretending not to like Medina, desired leave to go elsewhere, 
 and, having obtained it, went farther and farther, till they joined the 
 idolaters or, as others say, on occasion of some deserters at the battle of 
 Ohod ; concerning whom the Moslems were divided in opinion whether they 
 should be slain as infidels or not. 
 
 8 The people here meant, say some, were the tribe of Khozaah, or, accord- 
 ing to others, the Aslamians, whose chief, named Helal Ebn Owaimar, agreed 
 with Mohammed, when he set out against Mecca, to stand neuter ; or, as 
 others rather think, Banu Beer Ebn Zeid. (Al Beidawi, Jallalo'ddin.) 
 
 3 These, it is said, were the tribe of Modlaj, who came in to Mohammed, 
 but would not be obliged to assist him in war. (Al Beidawi.) 
 
 4 The persons hinted at here were the tribes of Asad and Ghat fan, or as 
 some say, Banu Abdaldar, who came to Medina and pretended to embrace 
 Mohammedism, that they might be trusted by the Moslems, but when they 
 returned, fell back to their old idolatry. (Al Beidawi.) 
 
 5 That is, by accident and without design. This passage was revealed 
 to decide the case of AyasJa Ebn Abi Rabia, the brother, by the mother's 
 
86 THE KORAN [CHAP. iv. 
 
 the penalty shall be the freeing of a believer from slavery, and 
 a fine to be paid to the family of the deceased, * unless they remit 
 it as a'lms ; and if the slain person be of a people at enmity with 
 you, and be a true believer, the penalty shall be the freeing of 
 a believer ; 2 but if he be of a people in confederacy with you, 
 a fine to be paid to his family, and the freeing of a believer. 
 And he who findeth not wherewith to do this, shall fast two 
 months consecutively, as a penance enjoined from GOD ; and 
 GOD is knowing and wise. But whoso killeth a believer 
 designedly, his reward shall be hell ; ' he shall remain therein 
 for ever ; 3 and GOD shall be angry with him, and shall curse 
 him, and shall prepare for him a great punishment. O true 
 believers, when ye are on a march in defence of the true 
 religion, justly discern such as ye shall happen to meet, and 
 say not unto him who saluteth you, Thou art not a true 
 believer ; 4 seeking the accidental goods of the present 
 life ; 5 for with GOD is much spoil. Such have ye formerly been ; 
 but GOD hath been gracious unto you ; 6 therefore make a just 
 discernment, for GOD is well acquainted with that which ye do. 
 Those believers who sit still at home, not having any hurt, 7 
 and those who employ their fortunes and their persons for the 
 religion of GOD, shall not be held equal. GOD hath preferred 
 those who employ their fortunes and their persons in that 
 cause, to a degree of honour above those who sit at home : 
 
 side, of Abu Jahl, who meeting Hareth Ebn Zeid on the road, and not know- 
 ing that he had embraced Mohammedism, slew him. (Al Beidawi.) 
 
 1 Which fine is to be distributed according to the laws of inheritances given 
 in the beginning of this chapter. (Al Beidawi.) 
 
 2 And no fine shall be paid, because in such case his relations, being infidels 
 and at open war with the Moslems, have no right to inherit what he leaves. 
 
 3 That is, unless he repent. Others, however, understand not here an 
 eternity of damnation (for it is the general doctrine of the Mohammedans 
 that none who profess that faith shall continue in hell for ever), but only a 
 long space of time. (Al Beidawi.) 
 
 * Onpretence that he only feigns to be a Moslem that he might escape from 
 you. The commentators mention more instances than one of persons slain and 
 plundered by Mohammed's men under this pretext, notwithstanding they 
 declared themselves Moslems by repeating the usual form of words, and 
 saluting them ; for which reason this passage was revealed, to prevent such 
 rash judgments for the future. 
 
 5 That is, being willing to judge him an infidel, only that ye may kill 
 and plunder him.. 
 
 6 viz., At your first profession of Islamism, before ye had given any 
 demonstrations of your sincerity and zeal therein. 
 
 7 i.e., Not being disabled from going to war by sickness, or other just 
 impediment. It is said that when the passage was first revealed there was 
 no such exception therein, which occasioned Ebn Omm Mactum, on his 
 hearing it repeated, to object, And what though I be blind ? Whereupon 
 Mohammed, falling into a kind of trance, which was succeeded by strong 
 agitations, pretended he had received the divine direction to add these words 
 to the text. (Al Beidawi.) 
 
CHAP, iv.] WOMEN 87 
 
 GOD hath indeed promised every one paradise, but GOD hath 
 preferred those who fight for the faith before those who sit 
 still, by adding unto them a great reward, by degrees of honour 
 conferred on them from him, and by granting them forgiveness 
 and rnercy ; for GOD is indulgent and merciful. Moreover 
 unto those whom the angels put to death, having injured their 
 own souls, 1 the angels said, Of what religion were ye ? they 
 answered, We were weak in the earth. 2 The angels replied, 
 Was not GOD'S earth wide enough, that ye might fly therein 
 to a place of refuge ? 3 Therefore their habitation shall be 
 hell ; and an evil ]'ourney shall it be thither : except the weak 
 among men, and women, and children, who were not able 
 to find means, and were not directed in the way ; these 
 peradventure GOD will pardon, for GOD is ready to forgive 
 and gracious. Whosoever flieth from his country for the sake 
 of GOD'S true religion, shall find in the earth many forced to do 
 the same, and plenty of provisions. And whoever departeth 
 from his house, and flieth unto GOD and his apostle, if death 
 overtake him in the way,* GOD will be obliged to reward him, 
 for GOD is gracious and merciful. When ye march to war in 
 the earth, it shall be no crime in you if ye shorten your prayers, 
 in case ye fear the infidels may attack you ; for the infidels 
 are your open enemy. But when thou, prophet, shalt 
 be among them, and shalt pray with them, let a party 
 of them arise to prayer with thee, and let them take their 
 arms ; and when they shall have worshipped, let them stand 
 behind you, 5 and let another party come that hath not 
 prayed, and let them pray with thee, and let them be cautious 
 and take their arms. The unbelievers would that ye should 
 neglect your arms and your baggage while ye pray, that they 
 might turn upon you at once. It shall be no crime in you, 
 if ye be incommoded by rain, or be sick, that ye lay down 
 your arms ; but take your necessary precaution : 6 GOD hath 
 
 1 These were certain inhabitants of Mecca, who held with the hare and 
 ran with the hounds, for though they embraced Mohammedism, yet they 
 would not leave that city to join the prophet, as the rest of the Moslems did, 
 but on the contrary went out with the idolaters, and were therefore slain 
 with them at the battle of Bedr. (Al Beidawi, Jallalo'ddin.) 
 
 2 Being unable to fly, and compelled to follow the infidels to war. 
 
 3 As they did who fled to Ethiopia and to Medina. 
 
 4 This passage was revealed, says Al Beidawi, on account of Jondob Ebn 
 Damra. This person being sick, was, in his flight, carried by his sons on a 
 couch, and before he arrived at Medina, perceiving his end approached, he 
 clapped his right hand on his left, and solemnly plighting his faith to GOD 
 and his apostle, died. 
 
 * To defend those who are at prayers, and to face the enemy. 
 
 5 By keeping strict guard. 
 
88 - THE KORAN [CHAP. iv. 
 
 prepared for the unbelievers an ignominious punishment. 
 And when ye shall have ended your prayer, remember GOD, 
 standing, and sitting, and lying on your sides. 1 But when 
 ye are secure from danger, complete your prayers ; for prayer 
 is commanded the faithful, and appointed to be said at the 
 stated times. Be not negligent in seeking out the unbelieving 
 people, though ye suffer some inconvenience ; for they also 
 shall surfer, as ye suffer, and ye hope for a reward from GOD 
 which they cannot hope for ; and GOD is knowing and wise. 2 
 We have sent down unto thee the book of the Koran with 
 truth, that thou mayest judge between men through that 
 wisdom which GOD showeth thee therein ; and be not an advo- 
 cate for the fraudulent ; 3 but ask pardon of GOD for thy 
 wrong intention, since GOD is indulgent and merciful. Dispute 
 not for those who deceive one another, for GOD loveth not 
 him who is a deceiver or unjust. 4 Such conceal themselves 
 from men, but they conceal not themselves from GOD ; for 
 he is with them when they imagine by night a saying which 
 pleaseth him not, 5 and GOD comprehendeth what they do. 
 Behold, ye are they who have disputed for them in this 
 present life ; but who shall dispute with GOD for them on the 
 day of resurrection, or who will become their patron ? yet he 
 who doth evil, or injureth his own soul, and afterwards asketh 
 pardon of GOD, shall find GOD gracious and merciful. Whoso 
 committeth wickedness, committeth it against his own soul : 
 GOD is knowing and wise. And whoso committeth a sin or 
 iniquity, and afterwards layeth it on the innocent, he shall 
 surely bear the guilt of calumny and manifest inj ustice. If the 
 
 1 That is, in such posture as ye shall be able. 
 
 8 This verse was revealed on occasion of the unwillingness of Mohammed's 
 men to accompany him in the lesser expedition of Bedr. (Al Beidawi.) 
 
 3 Tima Ebn Obeirak, of the sons of Dhafar, one of Mohammed's com- 
 panions, stole a coat of mail from his neighbour, Kitada Ebn al Noman, in a 
 bag of meal, and hid it at a Jew's named Zeid Ebn al Samin ; Tima, being 
 suspected, the coat of mail was demanded of him, but he, denying he knew 
 anything of it, they followed the track of the meal, which had run out through 
 a hole in the bag, to the Jew's house, and there seized it, accusing him of 
 the theft ; but he producing witnesses of his own religion that he had it of 
 Tima, the sons of Dhafar came to Mohammed and desired him to defend his 
 companion's reputation and condemn the Jew ; which he having some 
 thoughts of doing, this passage was revealed, reprehending him for his rash 
 intention, and commanding him to judge not according to his own prejudice 
 and opinion, but according to the merit of the case. (Al Beidawi, J allalo'ddin, 
 Yahya.) 
 
 4 Al Beidawi, as an instance of the divine justice, adds, that Tima, after 
 the fact above mentioned, fled to Mecca, and returned to idolatry ; and 
 there undermining the wall of a house, in order to commit a robbery, the 
 wall fell in upon him and crushed him to death. 
 
 5 That is, when they secretly contrive means, by false evidence or other- 
 wise, to lay their crimes on innocent persons. 
 
CHAP, iv.] WOMEN 89 
 
 indulgence and mercy of GOD had not been upon thee, surely 
 a part of them had studied to seduce thee j 1 but they shall 
 seduce themselves only, and shall not hurt thee at all. GOD 
 hath sent down unto thee the book of the Koran and wisdom, 
 and hath taught thee that which thou knewest not ; 2 for the 
 favour of GOD hath been great towards thee. There is no 
 good in the multitude of their private discourses, unless in 
 the discourse of him who recommendeth alms, or that which 
 is right, or agreement amongst men ; whoever doth this out 
 of a desire to please GOD we will surely give him a great 
 reward. But whoso separateth himself from the apostle, 
 after true direction hath been manifested unto him, and 
 followeth any other way than that of the true believers, we 
 will cause him to obtain that to which he is inclined, 3 and 
 will cast him to be burned in hell ; and an unhappy journey 
 shall it be thither. Verily GOD will not pardon the giving 
 him a companion, but he will pardon any crime besides that, 
 unto whom he pleaseth : and he who giveth a companion 
 unto GOD, is surely led aside into a wide mistake : the 
 infidels invoke beside him only female deities* and only 
 invoke rebellious Satan. GOD cursed him ; and he said, 
 Verily I will take of thy servants a part cut off from the rest, 5 
 and I will seduce them, and will insinuate vain desires into 
 them, and I will command them, and they shall cut off the 
 ears of cattle ; 6 and I will command them, and they shall 
 change GOD'S creature. 7 But whoever taketh Satan for his 
 patron, besides Goo, 8 shall surely perish with a manifest 
 destruction, He maketh them promises, and insinuateth 
 into them vain desires ; yet Satan maketh them only deceit- 
 ful promises. The receptacle of these shall be hell, they 
 
 1 Meaning the sons of Dhafar. 
 
 * By instructing thee in the knowledge of right and wrong, and the rules 
 of justice. 
 
 3 viz., Error, and false notions of religion. 
 
 4 Namely, Allat, Al Uzza, and Menat, the idols of the Meccans ; or the 
 angels, whom they called the daughters of GOD. (Sale, Prel. Disc. p. 19.) 
 
 5 Or, as the original may be translated, a part destined or predetermined 
 to be seduced by me. 
 
 6 Which was done out of superstition by the old pagan Arabs. See more 
 of this custom in the notes to the fifth chapter. 
 
 7 Either by maiming it, or putting it to uses not designed by the Creator. 
 Al Beidawi supposes the text to intend not only the superstitious amputations 
 of the ears and other parts of cattle, but the castration of slaves, the marking 
 their bodies with figures, by pricking and dyeing them with wood or indigo 
 (as the Arabs did and still do), the sharpening their teeth by filing ; and also 
 sodomy, and the unnatural amours between those of the female sex, the 
 worship of the sun, moon, and other parts of nature, and the like. 
 
 8 i.e., By leaving the service of GOD, and doing the works of the devil. 
 
90 THE KORAN [CHAP. iv. 
 
 shall find no refuge from it. But they who believe, and do 
 good works, we will surely lead them into gardens, through 
 which rivers flow ; they shall continue therein for ever, 
 according to the true promise of GOD ; and who is more true 
 than GOD in what he saith ? It shall not be according to your 
 desires, nor according to the desires of those who have 
 received the scriptures. 1 Whoso doth evil, shall be rewarded 
 for it ; and shall not find any patron or helper, beside GOD ; 
 but whoso doth good works, whether he be male or female, 
 and is a true believer, he shall be admitted into paradise, 
 and shall not in the least be unjustly dealt with. Who is 
 better in point of religion than he who resigneth himself unto 
 GOD, and is a worker of righteousness, and followeth the law 
 of Abraham the orthodox ? since GOD took Abraham for his 
 friend : 2 and to GOD belongeth whatsoever is in heaven and on 
 earth ; GOD comprehendeth all things. They will consult 
 thee concerning women ; 3 Answer, GOD instruct eth you con- 
 cerning them, 4 and that which is read unto you in the book 
 of the Koran concerning female orphans, to whom ye give 
 not that which is ordained them, neither will ye marry them, 5 
 
 1 That is, the promises of GOD are not to be gained by acting after your 
 own fancies, nor yet after the fancies of the Jews or Christians, but by obeying 
 the commands of GOD. This passage, they say, was revealed on a dispute 
 which arose between those of the three religions, each preferring his own, 
 and condemning the others. Some, however, suppose the persons here 
 spoken to in the second person were not the Mohammedans, but the idolaters. 
 (Al Beidawi, J allalo'ddin, Yahya.) 
 
 2 Therefore the Mohammedans usually call that patriarch, as the scripture 
 also does, Khalil Allah, the Friend of GOD, and simply Al Khalil ; and they 
 tell the following story. That Abraham in a time of dearth sent to a friend 
 of his in Egypt for a supply of corn ; but the friend denied him, saying in his 
 excuse, that though there was a famine in their country also, yet had it been 
 for Abraham's own family, he would have sent what he desired, but he knew 
 he wanted it only to entertain his guests and give away to the poor, according 
 to his usual hospitality. The servants whom Abraham had sent on this 
 message, being ashamed to return empty, to conceal the matter from their 
 neighbours, filled their sacks with fine white sand, which in the East pretty 
 much resembles meal. Abraham being informed by his servants, on their 
 return, of their ill success, the concern he was under threw him into a sleep ; 
 and in the meantime Sarah, knowing nothing of what had happened, 
 opening one of the sacks, found good flour in it, and immediately set out about 
 making of bread. Abraham awaking and smelling the new bread, asked 
 her whence she had the flour ? Why, says she, from your friend in Egypt. 
 Nay, replied the Patriarch, it must have come from no other than my friend 
 GOD Almighty. (Al Beidawi. D'Herbel. Bibl. Orient, p. 14, and Morgan's 
 Mahometism Explained, vol. I. p. 132.) 
 
 3 i.e., As to the share they are to have in the distribution of the inheritances 
 of their deceased relations ; for it seems that the Arabs were not satisfied 
 with Mohammed's decision on this point, against the old customs. 
 
 4 i.e., He hath already made his will known unto you, by revealing the 
 passages concerning inheritances in the beginning of this chapter. 
 
 5 Or the words may be rendered in the affirmative, and whom ye desire 
 to marry. For the pagan Arabs used to wrong their female orphans in both 
 
CHAP, iv.] WOMEN 91 
 
 and concerning weak infants, 1 and that ye observe justice 
 towards orphans : whatever good ye do, GOD knoweth it. 
 If a woman fear ill usage, or aversion, from her husband, it 
 shall be no crime in them if they agree the matter amicably 
 between themselves ; 2 for a reconciliation is better than a 
 separation. Men's souls are naturally inclined to covetous- 
 ness : 3 but if ye be kind towards women, and fear to wrong 
 them, GOD is well acquainted with what ye do. Ye can by 
 no means carry yourselves equally between women in all 
 respects, although ye study to do it ; therefore turn not from 
 a wife with all manner of aversion, 4 nor leave her like one in 
 suspense : 5 if ye agree, and fear to abuse your wives, GOD is 
 gracious and merciful ; but if they separate, GOD will satisfy 
 them both of his abundance ; 6 for GOD is extensive and wise, 
 and unto GOD belongeth whatsoever is in heaven and on earth. 
 We have already commanded those unto whom the scriptures 
 were given before you, and we command you also, saying, 
 Fear GOD ; but if ye disbelieve, unto GOD belongeth whatso- 
 ever is in heaven and on earth ; and GOD is self-sufficient, 7 
 and to be praised ; for unto GOD belongeth whatsoever is in 
 heaven and on earth, and GOD is a sufficient protector. If he 
 pleaseth he will take you away, O men, and will produce 
 others 8 in your stead ; for GOD is able to do this. Whoso 
 desireth the reward of this world, verily with GOD is the 
 reward of this world, and also of that which is to come ; GOD 
 both heareth and seeth. O true believers, observe justice 
 when ye bear witness before GOD, although it be against 
 yourselves, or your parents, or relations ; whether the party 
 
 instances ; obliging them to marry against their inclinations, if they were 
 beautiful or rich ; or else not suffering them to marry at all, that they might 
 keep what belonged to them. (Al Beidawi. ) 
 
 1 That is, male children of tender years, to whom the Arabs, in the time 
 of paganism, used to allow no share in the distribution of their parents' 
 estate. (See before, p. 72, note 9.) 
 
 2 By the wife's remitting part of her dower or other dues. 
 
 3 So that the woman, on the one side, is unwilling to part with any of her 
 right ; and the husband, on the other, cares not to retain one he has no 
 affection for ; or, if he should retain her, she can scarce expect he will use 
 her in all respects as he ought. (Al Beidawi.) 
 
 4 i.e., Though you cannot use her equally well with a beloved wife, yet 
 observe some measures of justice towards her ; for if a man is not able per- 
 fectly to perform his duty, he ought not, for that reason, entirely to neglect 
 it. (Al Beidawi.) 
 
 5 Or like one that neither has a husband, nor is divorced, and at liberty 
 to marry elsewhere. 
 
 6 That is, either will bless them with a better and more advantageous 
 match, or with peace and tranquillity of mind. (Al Beidawi.) 
 
 7 Wanting the service of no creature. 
 
 8 i.e., Either another race of men or a different species of creatures. 
 
92 THE KORAN [CHAP. iv. 
 
 be rich, or whether he be poor ; for GOD is more worthy than 
 them both : therefore follow not your own lust in bearing 
 testimony, so that ye swerve from justice. And whether ye 
 wrest your evidence, or decline giving it, GOD is well acquainted 
 with that which ye do. O true believers, believe in GOD and 
 his apostle, and the book which he hath caused to descend 
 unto his apostle, and the book which he hath formerly sent 
 down. 1 And whosoever believeth not in GOD, and his 
 angels, and his scriptures, and his apostles, and the last day, 
 he surely erreth in a wide mistake. Moreover they who 
 believed, and afterwards became infidels, and then believed 
 again, and after that disbelieved, and increased in infidelity, 2 
 GOD will by no means forgive them, nor direct them into 
 the right way. Declare unto the ungodly, 3 that they shall 
 suffer a painful punishment. They who take the unbelievers 
 for their protectors, besides the faithful, do they seek for 
 power with them ? since all power belongeth unto GOD. 
 And he hath already revealed unto you, in the book of the 
 Koran* the following passage : When ye shall hear the signs 
 of GOD, they shall not be believed, but they shall be laughed 
 to scorn. Therefore sit not with them who believe not, until 
 they engage in different discourse ; for if ye do, ye will cer- 
 tainly become like unto them. GOD will surely gather the 
 ungodly and the unbelievers together in hell. They who 
 wait to observe what befalleth you, if victory be granted you 
 from GOD, say, Were we not with you ? 5 But if any advan- 
 tage happen to the infidels, they say unto them, Were we not 
 superior to you, 6 and have we not defended you against the 
 believers ? GOD shall judge between you on the day of 
 
 1 It 'is said that Abda'llah Ebn Salam and his companions told Mohammed 
 that they believed in him, and his Koran, and in Moses, and the Pentateuch, 
 and in Ezra, but no farther ; whereupon this passage was revealed, declaring 
 that a partial faith is little better than none at all, and that a true believer 
 must believe in all GOD'S prophets and revelations without exception. 
 (Al Beidawi.) 
 
 2 These were the Jews, who first believed in Moses and afterwards fell 
 into idolatry by worshipping the golden calf ; and though they repented 
 of that, yet in after ages rejected the prophets who were sent to 
 them, and particularly Jesus, the son of Mary, and now filled up the 
 measure of their unbelief by rejecting Mohammed. (Al Beidawi.) 
 
 3 Mohammed here means those who hypocritically pretended to believe 
 in him but really did not, and by their treachery did great mischief to his 
 party. (Al Beidawi.) 
 
 * Chap. VI. 
 
 5 i.e., Did we not assist you ? Therefore give us part of the spoil. (Al 
 Beidawi.) 
 
 6 Would not our army have cut you off if it had not been for our faint 
 assistance, or rather desertion, of the Moslems, and our disheartening them ? 
 (Al Beidawi.) 
 
CHAP, iv.] WOMEN 93 
 
 resurrection ; and GOD will not grant the unbelievers means 
 to prevail over the faithful. The hypocrites act deceitfully 
 with GOD, but he will deceive them ; and when they stand up 
 to pray, they stand carelessly, affecting to be seen of men, 
 and remember not GOD, unless a little, 1 wavering between 
 faith and infidelity, and adhering neither unto these nor unto 
 those : 2 and for him whom GOD shall lead astray, thou shalt 
 find no true path. O true believers, take not the unbelievers 
 for your protectors, besides the faithful. Will ye furnish GOD 
 with an evident argument of impiety against you ? Moreover 
 the hypocrites shall be in the lowest bottom of hell fire, 3 and 
 thou shalt not find any to help them thence. But they who 
 repent and amend, and adhere firmly unto GOD, and approve 
 the sincerity of their religion to GOD, they shall be numbered 
 with the faithful ; and GOD will surely give the faithful a 
 great reward. And how should GOD go about to punish you, 
 if ye be thankful and believe ? for GOD is grateful and wise. 
 (VI.) 4 GOD loveth not the speaking ill of anyone in public, 
 unless he who is injured call for assistance ; and GOD heareth 
 and knoweth : whether ye publish a good action, or conceal 
 it, or forgive evil, verily GOD is gracious and powerful. They 
 who believe not in GOD and his apostles, and would make a 
 distinction between GOD and his apostles, and say, We believe 
 in some of the prophets, and reject others of them, and seek to 
 take a middle way in this matter ; these are really unbelievers, 
 and we have prepared for the unbelievers an ignominious 
 punishment. But they who believe in GOD and his apostles, 
 and make no distinction between any of them, unto those 
 will we surely give their reward ; and GOD is gracious and 
 merciful. They who have received the scriptures 5 will 
 demand of thee, that thou cause a book to descend unto 
 them from heaven : they formerly asked of Moses a greater 
 thing than this ; for they said, Show us GOD visibly. 6 Where- 
 fore a storm of fire from heaven destroyed them, because of 
 their iniquity. Then they took the calf for their God, after 
 that evident proofs of the divine unity had come unto them : 
 
 1 That is, with the tongue, and not with the heart. 
 
 1 Neither to the Moslems nor the infidels. 3 Sale, Prel. Disc. Sect. IV, p. 98. 
 
 1 The sixth section begins here. See Sale, Prel. Disc. p. 63 
 
 5 That is, the Jews ; who demanded of Mohammed, as a proof of his 
 mission, that they might see a book of revelations descend to him from heaven, 
 or that he would produce one written in a celestial character, like the two 
 tables of Moses. 
 
 " This story seems to be an addition to what Moses says of the seventy 
 elders, who went up to the mountain with him, and with Aaron, Nadab, 
 and Abihu, and saw the GOD of Israel. (Exod. xxiv. 9, 10, n.) 
 
94 THE KORAN [CHAP. iv. 
 
 but we forgave them that, and gave Moses a manifest power 
 to punish them. And we lifted the mountain of Sinai over 
 them, when we exacted from them their covenant ; and said 
 unto them, Enter the gate of the city worshipping. We also 
 said unto them, Transgress not on the sabbath day. And we 
 received from them a firm covenant, that they would observe 
 these things. Therefore for that 1 they have made void their 
 covenant, and have not believed in the signs of GOD, and 
 have slain the prophets unjustly, and have said, Our hearts 
 are uncircumcised (but GOD hath sealed them up, because of 
 their unbelief ; therefore they shall not believe, except a few 
 of them) : and for that they have not believed on Jesus, and 
 have spoken against Mary a grievous calumny ; 2 and have 
 said, Verily we have slain Christ Jesus the son of Mary, the 
 apostle of GOD ; yet they slew him not, neither crucified him, 
 but he was represented by one in his likeness ; and verily they 
 who disagreed concerning him, 3 were in a doubt as to this 
 matter, and had no sure knowledge thereof, but followed only 
 an uncertain opinion. They did not really kill him ; but GOD 
 took him up into himself : and GOD is mighty and wise. 
 And there shall not be one of those who have received the 
 scriptures, who shall not believe in him, before his death, 4 
 and on the day of resurrection he shall be a witness against 
 
 1 There being nothing in the following words of this sentence, to answer 
 to the casual for that, J allalo'ddin supposes something to be understood to 
 complete the sense, as therefore we have cursed them, or the like. 
 
 8 By accusing her of fornication. (Chap. XIX, and that virulent book 
 entitled Toldoth Jesu.) 
 
 3 For some maintained that he was justly and really crucified ; some 
 insisted that it was not J esus who suffered, but another who resembled him 
 in the face, pretending that the other parts of his body, by their unlikeness, 
 plainly revealed the imposition ; some said he was taken up into heaven ; 
 and others, that his manhood only suffered, and that his godhead ascended 
 into heaven. (Al Beidawi.) 
 
 * This passage is expounded two ways. Some, referring the relative his 
 to the first antecedent, take the meaning to be, that no jew or Christian 
 shall die before he believes in Jesus : for they say, that when one of either 
 of those religions is ready to breathe his last, and sees the angel of death 
 before him, he shall then believe in that prophet as he ought, though his 
 faith will not then be of any avail. According to a tradition of Hejaj, when 
 a Jew is expiring, the angels will strike him on the back and face, and say 
 to him, thou enemy of GOD, Jesus was sent as a prophet unto thee, and thou 
 didst not believe on him ; to which he will answer, / now believe him to be the 
 servant of GOD ; and to a dying Christian they will say, Jesus was sent as a 
 prophet unto thee, and thou hast imagined him to be GOD, or the son of GOD ; 
 whereupon he will believe him to be the servant of GOD only, and his apostle. 
 Others, taking the above-mentioned relative to refer to Jesus, suppose the 
 intent of the passage to be, that all Jews and Christians in general shall have 
 a right faith in that prophet before his death, that is, when he descends from 
 heaven and returns into the world, where he is to kill Antichrist, and to 
 establish the Mohammedan religion, and a most perfect tranquillity and 
 
CHAP, iv.] WOMEN 95 
 
 them. 1 Because of the iniquity of those who Judaize, we 
 have forbidden them good things, which had been formerly 
 allowed them ; and because they shut out many from the 
 way of GOD, and have given usury, which was forbidden them 
 by the law, and devoured men's substance vainly : we have 
 prepared for such of them as are unbelievers a painful punish- 
 ment. But those among them who are well grounded in 
 knowledge, 2 and the faithful, who believe in that which hath 
 been sent dowi unto thee, and that which hath been sent 
 down unto the prophets before thee, and who observe the 
 stated times of prayer, and give alms, and believe in GOD 
 and the last day ; unto these will we give a great reward. 
 Verily we have revealed our will unto thee, as we have re- 
 vealed it unto Noah and the prophets who succeeded him ; 
 and as we revealed it unto Abraham, and Ismael, and Isaac, 
 and Jacob, and the tribes, and unto Jesus, and Job, and 
 Jonas, and Aaron, and Solomon ; and we have given thee the 
 Koran, as we gave the Psalms unto David : some apostles 
 have we sent, whom we have formerly mentioned unto thee ; 
 and other apostles have we sent, whom we have not mentioned 
 unto thee ; and GOD spake unto Moses, discoursing with him ; 
 apostles declaring good tidings, and denouncing threats, lest 
 men should have an argument of excuse against GOD, after 
 the apostles had been sent unto them ; GOD is mighty and 
 wise. GOD is witness of that revelation which he hath sent 
 down unto thee ; he sent it down with his special knowledge ; 
 the angels also are witnesses thereof ; but GOD is a sufficient 
 witness. They who believe not, and turn aside others from 
 the way of GOD, have erred in a wide mistake. Verily those 
 who believe not, and act unjustly, GOD will by no means for- 
 give, neither will he direct them into any other way than the 
 way of hell ; they shall remain therein for ever : and this is 
 easy with GOD. O men, now is the apostle come unto you, 
 with truth from your LORD ; believe therefore, it will be 
 better for you. But if ye disbelieve, verily unto GOD belong- 
 eth whatsoever is in heaven and on earth ; and GOD is know- 
 ing and wise. O ye who have received the scriptures, exceed 
 not the just bounds in your religion, 3 neither say of GOD 
 
 security on earth. (Jallalo'ddin, Yahya, Al Zamakhshari, and Al Beidawi. 
 
 Prelim." Disc. Sect. IV.) 
 
 1 i e.. Against the Jews, for rejecting him ; and against the Christians 
 
 for calling him GOD, and the son of GOD. (Al Beidawi.) 
 
 1 As Abda'llah Ebn Salam, and his companions. (Al Beidawi.) 
 
 3 Either by rejecting and contemning Jesus as the Jews do : or raising 
 
 him to an equality with GOD, as do the Christians. (Al Beidawi.) 
 
96 THE KORAN [CHAP. iv. 
 
 any other than the truth. Verily Christ Jesus the son of Mary 
 is the apostle of GOD, and his Word, which he conveyed into 
 Mary, and a spirit proceeding from him. Believe therefore 
 in GOD, and his apostles, and say not, There are three Gods j 1 
 forbear this ; it will be better for you. GOD is but one GOD. 
 Far be it from him that he should have a son ! unto him 
 belongeth whatsoever is in heaven and on earth ; and GOD 
 is a sufficient protector. Christ doth not proudly disdain to 
 be a servant unto GOD ; neither the angels who approach 
 near to his presence ; and whoso disdaineth his service, and is 
 puffed up with pride, God will gather them all to himself, 
 on the last day. Unto those who believe, and do that which 
 is right, he shall give their rewards, and shall superabundantly 
 add unto them of his liberality : but those who are disdainful 
 and proud, he will punish with a grievous punishment ; and 
 they shall not find any to protect or to help them, besides 
 GOD. O men, now is an evident proof come unto you from 
 your LORD, and we have sent down unto you manifest light. 2 
 They who believe in GOD and firmly adhere to him, he will 
 lead them into mercy from him, and abundance ; and he will 
 direct them in the right way to himself, 3 They will consult 
 thee for thy decision in certain cases ; say unto them, GOD 
 giveth you these determinations, concerning the more remote 
 degrees of kindred. 4 If a man die without issue, and have a 
 sister, she shall have the half of what he shall leave : 5 and he 
 shall be heir to her, 6 in case she have no issue. But if there 
 be two sisters, they shall have between them two third parts of 
 what he shall leave ; and if there be several, both brothers 
 and sisters, a male shall have as much as the portion of two 
 females. GOD declareth unto you these precepts, lest ye err : 
 and GOD knoweth all things. 
 
 1 Namely, God, Jesus, and Mary. (Al Beidawi, J allalo'ddin, Yahya.) 
 For the eastern writers mention a sect of Christians which held the Trinity 
 to be composed of those three (Elmacin. p. 227. Eutych. p. 120. Prelim. 
 Disc. Sect. II); but it is allowed that this heresy has been long since extinct. 
 (Ahmed Ebn Abd'al Halim.) The passage, however, is equally levelled 
 against the Holy Trinity, according to the doctrine of the orthodox Christians, 
 who, as Al Beidawi acknowledges, believe the divine nature to consist of 
 three persons, the Father, the Son, and the Holy Ghost ; by the Father 
 understanding GOD'S essence ; by the Son his knowledge ; and by the Holy 
 Ghost his life. 
 
 a That is, Mohammed and his Koran. 
 
 3 viz., Into the religion of Islam, in this world, and the way to paradise 
 in the next. (Al Beidawi.) 
 
 4 See the beginning of this chapter, p. 71. 
 
 6 And the other half will go to the public treasury. 
 6 That is, he shall inherit her whole substance. 
 
CHAP, v.] THE TABLE 97 
 
 V 
 
 THE CHAPTER OF THE TABLE 1 
 
 Revealed at Medina. 
 
 IN THE NAME OF THE MOST MERCIFUL GOD. 
 
 OTRUE believers, perform your contracts. Ye are 
 allowed to eat the brute cattle, 2 other than what ye 
 are commanded to abstain from ; except the game which ye 
 are allowed at other times, but not while ye are on pilgrimage 
 to Mecca ; GOD ordaineth that which he pleaseth. O true 
 believers, violate not the holy rites of GoD, 3 nor the sacred 
 month, 4 nor the offering, nor the ornaments hung thereon, 5 
 nor those who are travelling to the holy house, seeking favour 
 from their LORD, and to please him. But when ye shall have 
 finished your pilgrimage, then hunt. And let not the malice 
 of some, in that they hindered you from entering the sacred 
 temple, 6 provoke you to transgress, by taking revenge on them 
 in the sacred months. Assist one another according to justice 
 and piety, but assist not one another in injustice and malice : 
 therefore fear GOD ; for GOD is severe in punishing. Ye are 
 forbidden to eat that which dieth of itself, and blood, and 
 swine's flesh, and that on which the name of any besides GOD 
 hath been invocated ; 7 and that which hath been strangled, 
 or killed by a blow, or by a fall, or by the horns of another 
 beast, and that which hath been eaten by a wild beast, 8 except 
 what ye shall kill yourselves ; 9 and that which hath been 
 sacrificed unto idols. 10 It is likewise unlawful for you to 
 
 1 This title is taken from the Table, which, towards the end of the chapter, 
 is fabled to have been let down from heaven to Jesus. It is sometimes also 
 called the chapter of Contracts, which word occurs in the first verse. 
 
 2 As camels, oxen, and sheep ; and also wild cows, antelopes, &c. ( J allalo'- 
 ddin, Al Beidawi) ; but not swine, nor what is taken in hunting during the 
 pilgrimage. 
 
 3 i.e., The ceremonies used in the pilgrimage of Mecca. 
 * Sale, Prel. Disc. Sect. VII. 
 
 5 The offering here meant is the sheep led to Mecca, to be there sacrificed, 
 about the neck of which they used to hang garlands, green boughs, or some 
 other ornament, that it might be distinguished as a thing sacred. (Sale, Prel. 
 Disc. Sect. IV.) 
 
 6 In the expedition of Al Hodeibiya. (Sale, Prel. Disc. Sect. II. p. 56.) 
 
 7 For the idolatrous Arabs used, in killing any animal for food, to conse- 
 crate it, as it were, to their idols, by saying, In the name of Allat, or Al Uzza. 
 (See Chap. II.) 
 
 8 Or by a creature trained up to hunting. (Al Beidawi.) 
 
 9 That is, unless ye come up time enough to find life in the animal, and 
 to cut its throat. 
 
 10 The word also signifies certain stones, which the pagan Arabs used to 
 set up near their houses, and on which they superstitiously slew animals, 
 in tnnour of their gods. (Al Beidawi.) 
 
98 THE KORAN [CHAP. v. 
 
 make division by casting lots with arrows. 1 This is an 
 impiety. On this day, 2 woe be unto those who have aposta- 
 tized from their religion ; therefore fear not them, but fear 
 me. This day have I perfected your religion for you, 3 
 and have completed my mercy upon you ; 4 and I have chosen 
 for you Islam, to be your religion. But whosoever shall be 
 driven by necessity through hunger to eat of what we have 
 forbidden, not designing to sin, surely GOD will be indulgent 
 and merciful unto him. They will ask thee what is allowed 
 them as lawful to eat ? Answer, Such things as are good 5 are 
 allowed you ; and what ye shall teach animals of prey to 
 catch, 6 training them up for hunting after the manner of dogs, 
 and teaching them according to the skill which GOD hath 
 taught you. Eat therefore of that which they shall catch for 
 you ; and commemorate the name of GOD thereon ; 7 and 
 fear GOD, for GOD is swift in taking an account. This day 
 are ye allowed to eat such things as are good, and the food 
 of those to whom the scriptures were given 8 is also allowed 
 as lawful unto you ; and your food is allowed as lawful unto 
 them. And ye are also allowed to marry free women that are 
 believers, and also free women of those who have received 
 the scriptures before you, when ye shall have assigned them 
 their dower ; living chastely with them, neither committing 
 fornication, nor taking them for concubines. Whoever shall 
 renounce the faith, his work shall be vain, and in the next 
 life he shall be of those who perish. O true believers, when 
 ye prepare yourselves to pray, wash your faces, and your 
 hands unto the elbows ; and rub your heads, and your feet 
 unto the ankles ; and if ye be polluted by having lain with a 
 woman, wash yourselves all over. But if ye be sick, or on a 
 journey, or any of you cometh from the privy, or if ye have 
 touched women, and ye find no water, take fine clean sand, 
 and rub your faces and your hands therewith ; GOD would 
 
 1 Sale, Prel. Disc. Sect. V. 
 
 * This passage, it is said, was revealed on Friday evening, being the 
 day of the pilgrims' visiting Mount Arafat, the last time Mohammed visited the 
 temple of Mecca, therefore called the pilgrimage, of valediction. (Al Beidawi. 
 Prid. Life of Mahom. p. 99.) 
 
 3 And therefore the commentators say, that after this time, no positive 
 or negative precept was given. (Vide Abulfed. Vit. Moh. p. 131.) 
 
 4 By having given you a true and perfect religion ; or, by the taking of 
 Mecca, and the destruction of idolatry. 
 
 5 Not such as are filthy, or unwholesome. 
 
 6 Whether beasts or birds. 
 
 7 Either when ye let go the hound, hawk, or other animal, after the 
 game ; or when ye kill it. 
 
 8 viz., Slain or dressed by Jews or Christians 
 
CHAP, v.] THE TABLE 99 
 
 not put a difficulty upon you ; but he desireth to purify you, 
 and to complete his favour upon you, that ye may give 
 thanks. Remember the favour of GOD towards you, and his 
 covenant which he hath made with you, when ye said, We 
 have heard, and will obey. 1 Therefore fear GOD, for God 
 knoweth the innermost parts of the breasts of men. O true 
 believers, observe justice when ye appear as witnesses before 
 GOD, and let not hatred towards any induce you to do wrong : 
 but act justly ; this will approach nearer unto piety ; and fear 
 GOD, for GOD is fully acquainted with what ye do. GOD hath 
 promised unto those who believe, and do that which is right, 
 that they shall receive pardon and a great reward. But they 
 who believe not, and accuse our signs of falsehood, they shall 
 be the companions of hell. O true believers, remember GOD'S 
 favour towards you, when certain men designed to stretch 
 forth their hands against you, but he restrained their hands 
 from hurting you ; 2 therefore fear GOD, and in GOD let the 
 faithful trust. GOD formerly accepted the covenant of the 
 children of Israel, and we appointed out of them twelve 
 leaders : and GOD said, Verily, I am with you : 3 if ye observe 
 prayer, and give alms, and believe in my apostles, and assist 
 
 1 These words are the form used at the inauguration of a prince ; and 
 Mohammed here intends the oath of fidelity which his followers had taken 
 to him at Al Akaba. (Vide Abulfed. ibid. p. 43, and Sale, Prel. Disc. p. 51.) 
 
 * The commentators tell several stories as the occasion of this passage. 
 One says, that Mohammed and some of his followers being at Osfan (a 
 place not far from Mecca, in the way to Medina), and performing their noon 
 devotions, a company of idolaters, who were in view, repented they had 
 not taken that opportunity of attacking them, and therefore waited till 
 the hour of evening prayer, intending to fall upon them then : but GOD 
 defeated their design, by revealing the verse of fear. Another relates, that 
 the prophet going to the tribe of Koreidha (who were Jews) to levy a fine 
 for the blood of two Moslems, who had been killed by mistake by Amru Ebn 
 Ommeya al Dimri, they desired him to sit down and eat with them, and 
 they would pay the fine ; Mohammed complying with their request, while 
 he was sitting, they laid a design against his life, one Amru Ebn Jahash under- 
 taking to throw a millstone upon him ; but GOD withheld his hand, and 
 Gabriel immediately descended to acquaint the prophet with their treachery, 
 upon which he rose up and went his way. A third story is, that Mohammed 
 having hung up his arms on a tree, under which he was resting himself, and 
 his companions being dispersed some distance from him, an Arab of the 
 desert came up to him and drew his sword, saying, Who hinderelh me from 
 killing thee 1 To which Mohammed answered, GOD ; and Gabriel beating 
 the sword out of the Arab's hand, Mohammed took it up, and asked 
 him the same question, Who hinders me from killing thee ? the Arab replied, 
 nobody, and immediately professed Mohammedism. (Al Beidawi.) Abulfeda 
 (Vit. Moh. p. 73) tells the same story, with some variation of circumstances. 
 
 3 After the Israelites had escaped from Pharaoh, GOD ordered them to 
 go against Jericho, which was then inhabited by giants, of the race of the 
 Canaanites, promising to give it into their hands ; and Moses, by the divine 
 direction, appointed a prince or captain over each tribe, to lead them in that 
 expedition, (Numb. i. 4, 5), and when they came to the borders of the land 
 
100 THE KORAN [CHAP. v. 
 
 them, and lend unto GOD on good usury, 1 I will surely expiate 
 your evil deeds from you, and I will lead you into gardens, 
 wherein rivers flow : but he among you who disbelieveth 
 after this, erreth from the straight path. Wherefore because 
 they have broken their covenant, we have cursed them, and 
 hardened their hearts ; they dislocate the words of the 
 Pentateuch from their places, and have forgotten part of 
 what they were admonished ; and thou wilt not cease to 
 discover deceitful practices among them, except a few of 
 them. But forgive them, 2 and pardon them, for GOD loveth 
 the beneficent. And from those who say, We are Christians, 
 we have received their covenant ; but they have forgotten 
 part of what they were admonished ; wherefore we have 
 raised up enmity and hatred among them, till the day of 
 resurrection ; and GOD will then surely declare unto them 
 what they have been doing. O ye who have received the 
 scriptures, now is our apostle come unto you, to make mani- 
 fest unto you many things which ye concealed in the scrip- 
 tures ; 3 and to pass over 4 many things. Now is light and a 
 perspicuous book of revelations come unto you from GOD. 
 Thereby will GOD direct him who shall follow his good pleas- 
 ure, into the paths of peace ; and shall lead them out of dark- 
 ness into light, by his will, and shall direct them in the right 
 way. They are infidels, who say, Verily GOD is Christ the 
 son of Mary. Say unto them, And who could obtain any 
 thing from GOD to the contrary, if he pleased to destroy Christ 
 the son of Mary, and his mother, and all those who are on 
 the earth ? For unto GOD belongeth the kingdom of heaven 
 and earth, and whatsoever is contained between them ; he 
 createth what he pleaseth, and GOD is almighty. The Jews 
 and the Christians say, We are the children of GOD, and his 
 beloved. Answer, Why therefore doth he punish you for 
 your sins ? Nay, but ye are men, of those whom he hath 
 created. He forgiveth whom he pleaseth, and punisheth 
 
 of Canaan, sent the captains as spies to get information of the state of the 
 country, enjoining them secrecy ; but they being terrified at the prodigious 
 size arid strength of the inhabitants, disheartened the people by publicly 
 telling what they had seen, except only Caleb the son of Yufanna (Jephunneh) 
 and Joshua the son of Nun. (Al Beidawi. Numb. xiii. and xiv.) 
 1 By contributing towards this holy war. 
 
 * That is, if they repent and believe, or submit to pay tribute. Some, 
 however, think these words are abrogated by the verse of the sword. (Al 
 Beidawi.) 
 
 3 Such as the verse of stoning adulterers (see Chap. III.), the description 
 of Mohammed, and Christ's prophecy of him by the name of Ahmed. (Al 
 Beidawi.) 
 
 * .*., Those which it was not necessary to restore. 
 
CHAP, v.] THE TABLE 101 
 
 whom he pleaseth ; and unto GOD belongeth the kingdom of 
 heaven and earth, and of what is contained between them 
 both ; and unto him shall all things return. O ye who have 
 received the scriptures, now is our apostle come unto you, 
 declaring unto you the true religion, during the cessation of 
 apostles, 1 lest ye should say, There came unto us no bearer 
 of good tidings, nor any warner : but now is a bearer of good 
 tidings and a warner come unto you ; and GOD is almighty. 
 Call to mind when Moses said unto his people, O my people, 
 remember the favour of GOD towards you, since he hath 
 appointed prophets among you, and constituted you kings, 2 
 and bestowed on you what he hath given to no other nation 
 in the world. 3 O my people, enter the holy land, which GOD 
 hath decreed you, and turn not your backs, lest ye be sub- 
 verted and perish. They answered, O Moses, verily there 
 are a gigantic people in the land* and we will by no means 
 enter it, until they depart thence ; but if they depart thence, 
 then will we enter therein. And two men 5 of those who 
 feared God, unto whom GOD had been gracious, said, Enter 
 ye upon them suddenly by the gate of the city ; and when ye 
 shall have entered the same, ye shall surely be victorious : 
 therefore trust in GOD, if ye are true believers. They replied, 
 O Moses, we will never enter the land, while they remain 
 therein : go therefore thou, and thy LORD, and fight ; for 
 we will sit here. Moses said, O LORD, surely I am not master 
 of any except myself, and my brother ; therefore make 
 a distinction between us and the ungodly people. God 
 answered, Verily the land shall be forbidden them forty 
 years ; during which time they shall wander like men astonished 
 in the earth ; 8 therefore be not thou solicitous for the un- 
 
 1 The Arabic Fatra signifies the intermediate space, of time between two 
 prophets, during which no new revelation or dispensation was given ; as 
 the interval between Moses and Jesus, and between Jesus and Mohammed. 
 
 8 This was fulfilled either by GOD'S giving them a kingdom, and a long 
 series of princes ; or by his having made them kings or masters of themselves, 
 by delivering them from the Egyptian bondage. 
 
 3 Having divided the Red Sea for you, and guided you by a cloud, and 
 fed you with quails and manna, &c. (Al Beidawi.) 
 
 4 The largest of these giants, the commentators say, was Og, the son of 
 Anak ; concerning whose enormous stature, his escaping the Flood, and 
 the manner of his being slain by Moses, the Mohammedans relate several 
 absurd fables. (Marracc. in Alcor. p. 231, &c. D'Herbel. Bibl. Orient. 
 P- 336.) 
 
 5 Namely, Caleb and Joshua. 
 
 6 The commentators pretend that the Israelites, while they thus wandered 
 in the desert, were kept within the compass of about eighteen (or, as some 
 say, twenty-seven miles ; and that though they travelled from morning to 
 night, yet they constantly found themselves the next day at the place from 
 whence they set out. (Al Beidawi, Jallalo'ddin.) 
 
102 THE KORAN [CHAP. v. 
 
 godly people. Relate also unto them the history of the two 
 sons of Adam, 1 with truth. When they offered 2 their offering 
 and it was accepted from one of them, 3 and was not accepted 
 from the other, Cain said to his brother, I will certainly kill 
 thee. Abel answered, GOD only accept eth the offering of the 
 pious ; if thou stretchest forth thy hand against me, to 
 slay me, I will not stretch forth my hand against thee, to 
 slay thee ; for I fear GOD the LORD of all creatures. 4 I 
 choose that thou shouldest bear my iniquity and thine own 
 iniquity ; and that thou become a companion of hell fire ; 
 for that is the reward of the unjust. 5 But his soul suffered 
 him to slay his brother, and he slew him ; 6 wherefore he 
 became of the number of those who perish. And GOD sent a 
 raven, which scratched the earth, to show him how he should 
 hide the shame of his brother, 7 and he said, Woe is me ! am I 
 unable to be like this raven, that I may hide my brother's 
 shame ? and he became one of those who repent. Where- 
 fore we commanded the children of Israel, that he who slay- 
 
 1 viz., Cain and Abel, whom the Mohammedans call Kabil and Habil. 
 
 * The occasion of their making this offering is thus related, according to 
 the common tradition in the East. (Abultarag, p. 6, 7 ; Eutych. Annal. 
 p. 15, 16 ; and D'Herbelot, Bibl. Orient. Art. Cabil.) Each of them being 
 born with a twin sister, when they were grown up, Adam, by GOD'S direction, 
 ordered Cain to marry Abel's twin sister, and that Abel should marry Cain's 
 (for it being the common opinion that marriages ought not to be had in the 
 nearest degrees of consanguinity, since they must necessarily marry their 
 sisters, it seemed reasonable to suppose they ought to take those of the 
 remoter degree), but this Cain refusing to agree to, because his own sister 
 was the handsomer, Adam ordered them to make their offerings to GOD, 
 thereby referring the dispute to his determination. (Al Beidawi.) The 
 commentators say Cain's offering was a sheaf of the very worst of his corn, 
 but Abel's a fat lamb, of the best of his flock. 
 
 3 Namely, from Abel, whose sacrifice GOD declared his acceptance of in a 
 visible manner, by causing fire to descend from heaven and consume it, 
 without touching that of Cain. (Al Beidawi, Jallalo'ddin.) 
 
 4 To enhance Abel's patience, Al Beidawi tells us, that he was the stronger 
 of the two, and could easily have prevailed against his brother. 
 
 8 The conversation between the two brothers is related somewhat to the 
 same purpose in the Jerusalem Targum and that of Jonathan ben Uzziel. 
 
 6 Some say he knocked out his brains with a stone (Eutych. ubi supra) ; 
 and pretend that as Cain was considering which way he should effect the 
 murder, the devil appeared to him in a human shape, and showed him how 
 to do it, by crushing the head of a bird between two stones. (D'Herbelot, 
 ubi sup.) 
 
 7 i.e., His dead corpse. For Cain, having committed this fratricide, 
 became exceedingly troubled in his mind, and carried the dead body about 
 on his shoulders for a considerable time, not knowing where to conceal it, 
 till it stank horribly ; and then GOD taught him to bury it by the example 
 of a raven, who having killed another raven in his presence, dug a pit with 
 his claws and beak, and buried him therein. (Al Beidawi, Jallalo'ddin.) 
 For this circumstance of the raven Mohammed was beholden to the Jews, 
 who tell the same story, except only that they make the raven to appear to 
 Adam, and that he thereupon buried his son. (R. Eliezer, Pirke, c. 20.) 
 
CHAP, v.] THE TABLE 103 
 
 eth a soul, without having slain a soul, or committed wicked- 
 ness in the earth, 1 shall be as if he had slain all mankind : 2 
 but he who saveth a soul alive, shall be as if he had saved the 
 lives of all mankind. Our apostles formerly came unto them, 
 with evident miracles ; then were many of them, after this, 
 transgressors on the earth. But the recompence of those who 
 fight against GOD and his apostles, and study to act corruptly 
 in the earth, shall be, that they shall be slain, or crucified, or 
 have their hands and their feet cut off on the opposite sides, 
 or be banished the land. 3 This shall be their disgrace in this 
 world, and in the next world they shall suffer a grievous 
 punishment ; except those who shall repent, before ye prevail 
 against them ; for know that GOD is inclined to forgive, 
 and merciful. O true believers, fear GOD, and earnestly 
 desire a near conjunction with him, and fight for his religion, 
 that ye may be happy. Moreover they who believe not, 
 although they had whatever is in the earth, and as much 
 more withal, that they might therewith redeem themselves 
 from punishment on the day of resurrection ; it shall not be 
 accepted from them, but they shall suffer a painful punish- 
 ment. They shall desire to go forth from the fire, but they 
 shall not go forth from it, and their punishment shall be 
 permanent. If a man or a woman steal, cut off their hands, 4 
 in retribution for that which they have committed ; this 
 is an exemplary punishment appointed by GOD ; and GOD 
 is mighty and wise. But whoever shall repent after his 
 iniquity, and amend, verily GOD will be turned unto him, 5 
 
 1 Such as idolatry, or robbing on the highway. (Al Beidawi.) 
 
 1 Having broken the commandment which forbids the shedding of blood. 
 
 3 The lawyers are not agreed as to the applying of these punishments. 
 But the commentators suppose that they who commit murder only are to 
 be put to death in the ordinary way ; those who murder and rob too. to be 
 crucified ; those who rob without committing murder, to have their right 
 hand and their left foot cut off ; and they who assault persons and put them 
 in fear, to be banished. (Al Beidawi, J allalo'ddin.) It is also a doubt whether 
 they who are to be crucified shall be crucified alive, or be first put to death, 
 or whether they shall hang on the cross till they die. (Al Beidawi.) 
 
 4 But this punishment, according to the Sonna, is not to be inflicted, unless 
 the value of the thing stolen amount to four dindrs, or about forty shillings. 
 For the first offence, the criminal is to lose his right hand, which is to be 
 cut off at the wrist ; for the second offence, his left foot, at the ankle ; for 
 the third, his left hand ; for the fourth, his right foot ; and if he continue 
 to offend, he shall be scourged at the discretion of the judge. (Al Beidawi, 
 J allalo'ddin.) 
 
 5 That is, GOD will not punish him for it hereafter ; but his repentance 
 does not supersede the execution of the law here, nor excuse him from making 
 restitution. Yet, according to Al Shafe' 1 ', he shall not be punished if the 
 party wronged forgive him before he be carried before a magistrate. ( J allalo'- 
 ddin, Al Beidawi.) 
 
104 THE KORAN [CHAP. v. 
 
 for GOD is inclined to forgive and merciful. Dost thou not 
 know that the kingdom of heaven and earth is GOD'S. He 
 punisheth whom he pleaseth, and he pardoneth whom he 
 pleaseth ; for GOD is almighty. O apostle, let not them 
 grieve thee, who hasten to infidelity, 1 either of those who say, 
 We believe, with their mouths, but whose hearts believe not ; 2 
 or of the Jews, who hearken to a lie, and hearken to other 
 people ; 3 who come not unto thee : they pervert the words of 
 the law from their true places, 4 and say, If this be brought 
 unto you, receive it ; but if it be not brought unto you, 
 beware of receiving ought else ; 5 and in behalf of him whom 
 GOD shall resolve to reduce, thou shalt not prevail with GOD 
 at all. They whose hearts GOD shall not please to cleanse, 
 shall suffer shame in this world, and a grievous punishment 
 in the next : who hearken to a lie, and eat that which is for- 
 bidden. 6 But if they come unto thee for judgment, either 
 judge between them, or leave them ; 7 and if thou leave them, 
 they shall not hurt thee at all. But if thou undertake to 
 judge, judge between them with equity ; for GOD loveth 
 those who observe justice. And how will they submit to 
 thy decision, since they have the law, containing the judg- 
 
 1 i.e., Who take the first opportunity to throw off the mask, and join the 
 unbelievers. 
 
 1 viz., The hypocritical Mohammedans. 
 
 3 These words are capable of two senses ; and may either mean that they 
 attended to the lies and forgeries of their rabbins, neglecting the remon- 
 strances of Mohammed ; or else, that they came to hear Mohammed as spies 
 only, that they might report what he said to their companions, and represent 
 him as a liar. (Al Beidawi.) 
 
 * See Chapter IV. p. 79- 
 
 6 That is, if what Mohammed tells you agrees with scripture, as corrupted 
 and dislocated by us, then you may accept it as the word of GOD ; but if not, 
 reject it. These words, it is said, relate to the sentence pronounced by 
 that prophet on an adulterer and an adulteress (Chap. Ill), both persons 
 of some figure among the Jews. For they, it seems, though they referred 
 the matter to Mohammed, yet directed the persons who carried the criminals 
 before him, that if he ordered them to be scourged and to have their faces 
 blackened (by way of ignominy), they should acquiesce in his determination ; 
 but in case he condemned them to be stoned, ithey should not. And 
 Mohammed pronouncing the latter sentence against them, they refused to 
 execute it, till Ebn Suriya (a Jew), who was called upon to decide the matter, 
 acknowledged the law to be so whereupon they were stoned at the door 
 of the mosque. (Al Beidawi.) 
 
 6 Some understand this of unlawful meats ; but others of taking or devouring 
 as it is expressed, of usury and bribes. (Al Beidawi.) 
 
 ' i.e., Take thy choice, whether thou wilt determine their differences or 
 not. Hence Al Shafei' was of opinion that a judge was not obliged to decide 
 causes between Jews or Christians ; though if one or both of them be tribu- 
 taries, or under the protection of the Mohammedans, they are obliged : 
 this verse not regarding them. Abu Hanifa, however, thought that the 
 magistrates were obliged to judge all cases which were submitted to them. 
 (Al Beidawi.) 
 
CHAP, v.] THE TABLE 105 
 
 ment of GOD P 1 Then will they turn their backs, after this ; 2 
 but those are not true believers. 3 We have surely sent down 
 the law, containing direction, and light : thereby did the 
 prophets, who professed the true religion, judge these who 
 Judaized ; and the doctors and priests also judged by the 
 book of GOD, which had been committed to their custody ; 
 and they were witnesses thereof. 4 Therefore fear not men, 
 but fear me ; neither sell my signs for a small price. And 
 whoso judgeth not according to what GOD hath revealed, they 
 are infidels. We have therein commanded them, that they 
 should give life for life, 5 and eye for eye, and nose for nose, 
 and ear for ear, and tooth for tooth ; and that wounds should 
 also be punished by retaliation : 6 but whoever should remit it 
 as alms, it should be accepted as an atonement for him. And 
 whoso judgeth not according to what GOD hath revealed, 
 they are unjust. We also caused Jesus the son of Mary to 
 follow the footsteps of the prophets, confirming the law which 
 was sent down before him ; and we gave him the gospel, con- 
 taining direction and light ; confirming also the law which 
 was given before it, and a direction and admonition unto those 
 who fear God : that they who have received the gospel might 
 judge according to what GOD hath revealed therein : and 
 whoso judgeth not according to what GOD hath revealed, 
 they are transgressors. We have also sent down unto thee 
 the book of the Koran with truth, confirming that scripture 
 which was revealed before it ; and preserving the same safe 
 from corruption. Judge therefore between them according 
 to that which GOD hath revealed ; and follow not their 
 desires, by swerving from the truth which hath come unto 
 thee. Unto every of you have we given a law, and an open 
 path ; and if GOD had pleased, he had surely made you one 
 people ; 7 but he hath thought fit to give you different laws, that 
 
 1 In the following passage Mohammed endeavours to answer the objections 
 of the Jews and Christians, who insisted that they ought to be judged, the 
 former by the law of Moses, and the latter by the gospel. He allows that 
 the law was the proper rule of judging till the coming of Jesus Christ, after 
 which the gospel was the rule ; but pretends that both are set aside by the 
 revelation of the Koran, which is so far from being contradictory to either 
 of the former, that it is more full and explicit ; declaring several points which 
 had been stifled or corrupted therein, and requiring a rigorous execution 
 of the precepts in both, which had been too remissly observed, or rather 
 neglected, by the la'.er professors of those religions. ' 
 
 1 That is, notwithstanding their outward submission, they will not abide 
 by thy sentence, though conformable to the law, if it contradict their own 
 false and loose decisions. 
 
 3 As gainsaying the doctrine of the books which they acknowledge for 
 scripture. * That is, vigilant, to prevent any corruptions therein. 
 
 5 The original word is soul. 6 See Exod. xxi, 24, &c. 
 
 7 i.e., He had given you the same laws, which should have continued 
 D* 
 
106 THE KORAN [CHAP. v. 
 
 he might try you in that which he hath given you respectively. 
 Therefore strive to excel each other in good works : unto GOD 
 shall ye all return, and then will he declare unto you that 
 concerning which ye have disagreed. Wherefore do thou, 
 prophet, judge between them according to that which GOD 
 hath revealed, and follow not their desires ; but beware of 
 them, lest they cause thee to err 1 from part of those precepts 
 which GOD hath sent down unto thee ; and if they turn back 2 
 know that GOD is pleased to punish them for some of their 
 crimes ; for a great number of men are transgressors. Do 
 they therefore desire the judgment of the time of ignorance ? 3 
 but who is better than GOD, to judge between people who 
 reason aright ? O true believers, take not the Jews or Chris- 
 tians for your friends ; they are friends the one to the other ; 
 but whoso among you taketh them for his friends, he is surely 
 one of them : verily GOD directeth not unjust people. Thou 
 shalt see those in whose hearts there is an infirmity, to hasten 
 unto them, saying, We fear lest some adversity befall us ; 4 
 but it is easy for GOD to give victory, or a command from 
 him, 6 that they may repent of that which they concealed in 
 their minds. And they who believe will say, Are these the 
 men who have sworn by GOD, with a most firm oath, that 
 they surely held with you ? 6 their works are become vain, 
 and they are of those who perish. O true believers, whoever 
 of you apostatizeth from his religion, GOD will certainly bring 
 other people to supply his place, 1 whom he will love, and who 
 
 in force through all ages, without being abolished or changed by new dis- 
 pensations ; or he could have forced you all to embrace the Mohammedan 
 religion. (Al Beidawi.) 
 
 1 It is related that certain of the Jewish priests came to Mohammed with a 
 design to entrap him ; and having first represented to him that if they ac- 
 knowledged him for a prophet, the rest of the Jews would certainly follow 
 their example, made this proposal that if he would give judgment for 
 them in a controversy of moment which they pretended to have with their 
 own people, and which was agreed to be referred to his decision, they would 
 believe him but this Mohammed absolutely refused to comply with. (Al 
 Beidawi.) 2 Or refused to be judged by the Koran. 
 
 3 That is, to be judged according to the customs of paganism, which indulge 
 the passions and vicious appetites of mankind : for this, it seems, was de- 
 manded by the Jewish tribes of Koreidha and Al Nadir. (Al Beidawi.) 
 
 4 These were the words of Ebn Obba, who, when Obadah Ebn al Samat 
 publicly renounced the friendship of the infidels, and professed that he took 
 GOD and his apostle for his patrons, said that he was a man apprehensive of 
 the fickleness of fortune, and therefore would not throw off his old friends, 
 who might be of service to him hereafter. (Al Beidawi.) 
 
 8 To extirpate and banish the Jews ; or to detect and punish the hypocrites. 
 
 6 These words may be spoken by the Mohammedans either to one another 
 or to the Jews, since these hypocrites had given their oaths to both. (Al 
 Beidawi.) 
 
 7 This is one of those accidents which, it is pretended, were foretold by 
 
CHAP, v.] THE TABLE 107 
 
 will love him ; who shall be humble towards the believers, but 
 severe to the unbelievers ; they shall fight for the religion of 
 GOD, and shall not fear the obloquy of the detractor. This is 
 the bounty of GOD, he bestoweth it on whom he pleaseth : 
 GOD is extensive and wise. Verily your protector is GOD, 
 and his apostle, and those who believe, who observe the 
 stated times of prayer, and give alms, and who bow down to 
 worship. And whoso taketh GOD, and his apostle, and the 
 believers for his friends, they are the party of GOD, and they 
 shall be victorious. O true believers, take not such of those 
 to whom the scriptures were delivered before you, or of the 
 infidels, for your friends, who make a laughing-stock and a 
 jest of your religion j 1 but fear GOD if ye be true believers ; 
 nor those who, when ye call to prayer, make a laughing-stock 
 and a jest of it ; 2 this they do because they are people who do 
 
 the Koran long before they came to pass. For in the latter days of Moham- 
 med, and after his death, considerable numbers of the Arabs quitted his 
 religion, and returned to Paganism, Judaism, or Christianity. Al Beidawi 
 reckons them up in the following order, i. Three companies of Banu Modlaj, 
 seduced by Dhu'lhaniar al Aswad al Ansi, who set up for a prophet in Yaman, 
 and grew very powerful there. (Sale, Prel. Disc. Sect. Vlli.) 2. Banu 
 Honeifa, who followed the famous false prophet Moseilama. (Sale, Prel. 
 Disc. Sect. VIII.) 3. Banu Asad, who acknowledged ToleihaEbn Khowailed, 
 another pretender to divine revelation (Sale, Prel. Disc. Sect. VIII.) for their 
 prophet. All these fell off in Mohammed's lifetime. The following, except 
 only the last, apostatized in the reign of Abu Beer. 4. Certain of the tribe 
 of Fezarah, headed byOyeymaEbn Hosein. 5. Some of the tribe of Ghatfan 
 whose leader was Korrah Ebn Salma. 6. Banu Soleim, who followed Al 
 Fajaah Ebn Abd Yal 1. 7. Banu Yarbu, whose captain was Malec Ebn 
 Noweirah Ebn Kais. 8. Part of the tribe of Tamim, the proselytes of Sajaj 
 the daughter of Al Mondhar, who gave herself out for a prophetess. (Prelim. 
 Disc. Sect. VIII.) 9. The tribe of Kendah, led by Al Ashath Ebn Kais. 10. 
 Banu Beer Ebn al Wayel, in the province of Bahrein, headed by Al Hotam 
 Ebn Zeid. And, n. Some of the tribe of Ghassan, who, with their prince 
 Jabalah Ebn al Ayham, renounced Mohammedism in the time of Omar, and 
 returned to their former profession of Christianity. (Sale, Prel. Disc. Sect. I.) 
 But as to the persons who fulfilled the other part of this prophecy, by 
 supplying the loss of so many renegades, the commentators are not agreed. 
 Some will have them to be the inhabitants of Yaman, and others the Per- 
 sians ; the authority of Mohammed himself being vouched for both opinions. 
 Others, however, suppose them to be 2,000 of the tribe of Al Nakha (who 
 dwelt in Yaman), 5,000 of those of Kendah and Bajilah, and 3,000 of unknown 
 descent (D'Herbel. Bibl. Orient, p. 226), who were present at the famous 
 battle of Kadesia, fought in the Khalifat of Omar, and which put an end to 
 the Persian empire. (Al Beidawi.) 
 
 1 This passage was primarily intended to forbid the Moslems entering into 
 a friendship with two hypocrites named Refaa Ebn Zeid, and Soweid Ebn 
 al Hareth, who, though they had embraced Mohammedism, yet ridiculed it 
 on all occasions, and were notwithstanding greatly beloved among the 
 prophet's followers. 
 
 * These words were added on occasion of a certain Christian, who hearing 
 the Muedhdhin, or crier, in calling to prayers, repeat this part of the usual 
 form, I profess that Mohammed is the ap'ostlf of GOD, said aloud, May GOD 
 burn the liar : but a few nights after his own house was accidentally set 
 
108 THE KORAN [CHAP. v. 
 
 not understand. Say, O ye who have received the scriptures, 
 do ye reject us for any other reason than because we believe in 
 GOD, and that revelation which hath been sent down unto us, 
 and that which was formerly sent down, and for that the 
 greater part of you are transgressors ? Say, Shall I denounce 
 unto you a worse thing than this, as to the reward which ye are 
 to expect with GOD ? He whom GOD hath cursed, and with 
 whom he hath been angry, having changed some of them into 
 apes and swine, 1 and who worship Taghut, 2 they are in the 
 worse condition, and err more widely from the straightness of 
 the path. When they came unto you, they said, We believe : 
 yet they entered into your company with infidelity, and went 
 forth from you with the same ; but GOD well knew what they 
 concealed. Thou shalt see many of them hastening unto 
 iniquity and malice, and to eat things forbidden ; 3 and woe 
 unto them for what they have done. Unless their doctors and 
 priests forbid them uttering wickedness, and eating things 
 forbidden ; woe unto them for what they shall have committed. 
 The Jews say, the hand of GOD is tied up. 4 Their hands shall 
 be tied up, 5 and they shall be cursed for that which they have 
 said. Nay, his hands are both stretched forth ; he bestoweth 
 as he pleaseth : that which hath been sent down unto thee 
 from thy LORD, 6 shall increase the transgression and infidelity 
 of many of them ; and we have put enmity and hatred 
 between them, until the day of resurrection. So often as they 
 shall kindle a fire for war, GOD shall extinguish it ; 7 and they 
 
 on fire by a servant, and himself and his family perished in the flames (Al 
 Beidawi.) 
 
 1 The former were the Jews of Ailah, who broke the sabbath (See Chap. 
 II); and the latter those who believed not in the miracle of the table which 
 was let down from heaven to Jesus. (See towards the end of this chapter.) 
 Some, however, imagine that the Jews of Ailah only are meant in this place, 
 pretending that the young men among them were metamorphosed into apes, 
 and the old men into swine. (Al Beidawi.) 
 
 2 See Chap. II. p. 37. 
 
 3 See before. 
 
 4 That is, he is become niggardly and close-fisted. These were the words 
 of Phineas Ebn Azrua (another indecent expression of whom, almost to 
 the same purpose, is mentioned in Chap. III.), when the Jews were much 
 impoverished by a dearth, which the commentators will have to be a 
 judgment on them for their rejecting of Mohammed ; and the other Jews 
 who heard him, instead of reproving him, expressed their approbation of what 
 he had said. (Al Beidawi.) 
 
 6 i.e., They shall be punished with want and avarice. The words may also 
 allude to the manner wherein the reprobates shall appear at the last day, 
 having their right hands tied up to their necks (Sale, Prel. Disc. Sect. IV.); 
 which is the proper signification of the Arabic word. 
 
 6 viz., The Koran. 
 
 7 Either by raising feuds and quarrels among themselves, or by granting 
 the victory to the Moslems. Al Beidawi adds, that on the Jews neglecting 
 
CHAP, v.] THE TABLE 109 
 
 shall set their minds to act corruptly in the earth, but GOD 
 loveth not the corrupt doers. Moreover, if they who have 
 received the scriptures believe, and fear God, we will surely 
 expiate their sins from them, and we will lead them into gar- 
 dens of pleasure ; and if they observe the law, and the gospel, 
 and the other scriptures which have been sent down unto them 
 from their LORD, they shall surely eat of good things both from 
 above them and from under their feet. 1 Among them there 
 are people who act uprightly ; but how evil is that which 
 many of them do work ! O apostle, publish the whole of 
 that which hath been sent down unto thee from thy LORD : 
 for if thou do not, thou dost not in effect publish any part 
 thereof ; 2 and GOD will defend thee against wicked men ; 3 
 for GOD directeth not the unbelieving people. Say, O ye 
 who have received the scriptures, ye are not grounded on 
 anything, until ye observe the law and the gospel, and that 
 which hath been sent down unto you from your LORD. That 
 which hath been sent down unto thee from thy LORD shall 
 surely increase the transgression and infidelity of many of 
 them : but be not thou solicitous for the unbelieving people. 
 Verily they who believe, and those who Judaize, and the 
 Sabians, and the Christians, whoever of them believeth in GOD 
 and the last day, and doth that which is right, there shall 
 come no fear on them, neither shall they be grieved. 4 We 
 formerly accepted the covenant of the children of Israel, and 
 sent apostles unto them. So often as an apostle came unto 
 them with that which their souls desired not, they accused 
 some of them of imposture, and some of them they killed : 
 and they imagined that there should be no punishment for 
 those crimes, and they became blind and deaf. 5 Then was 
 GOD turned unto them ; 6 afterwards many of them again 
 
 the true observance of their law, and corrupting their religion, GOD has 
 successively delivered them into the hands, first of Bakht Nasr or Nebuchad- 
 nezzar, then of Titus the Roman, and afterwards of the Persians, and has 
 now at last subjected them to the Mohammedans. 
 
 1 That is, they shall enjoy the blessings both of heaven and earth. 
 
 * That is, if thou do not complete the publication of all thy revelations, 
 without exception, thou dost not answer the end for which they were 
 revealed ; because the concealing of any part renders the system of religion 
 which GOD has thought fit to publish to mankind by thy ministry lame 
 and imperfect. (Al Beidawi, Jallalo'ddin.) 
 
 3 Until this verse was revealed, Mohammed entertained a guard of armed 
 men for his security, but on his receiving this assurance of GOD'S protection, 
 he immediately dismissed them. (Al Beidawi, Jallalo'ddin.) 
 
 4 See Chap II. p. 10. 
 
 6 Shutting their eyes and ears against conviction and the remonstrance 
 of the law ; as when they worshipped the calf. 
 6 i.e., Upon their repentance. 
 
110 THE KORAN [CHAP. v. 
 
 became blind and deaf ; but GOD saw what they did. They 
 are surely infidels, who say, Verily GOD is Christ the son of 
 Mary ; since Christ said, O children of Israel, serve GOD, my 
 LORD and your LORD ; whoever shall give a companion unto 
 GOD, GOD shall exclude him from paradise, and his habitation 
 shall be hell fire ; and the ungodly shall have none to hdp 
 them. They are certainly infidels, who say, GOD is the 
 third of three : l for there is no GOD besides one GOD ; and if 
 they refrain not from what they say, a painful torment shall 
 surely be inflicted on such of them as are unbelievers. Will 
 they not therefore be turned unto GOD, and ask pardon of 
 him ? since GOD is gracious and merciful. Christ the son of 
 Mary is no more than an apostle ; other apostles have preceded 
 him ; and his mother was a woman of veracity : 2 they both 
 ate food. 3 Behold, how we declare unto them the signs of 
 God's unity ; and then behold, how they turn aside from the 
 truth. Say unto them, Will ye worship, besides GOD, that 
 which can cause you neither harm nor profit ? GOD is he 
 who heareth and seeth. Say, O ye who have received the 
 scriptures, exceed not the just bounds in your religion, 4 by 
 speaking beside the truth ; neither follow the desires of people 
 who have heretofore erred, and who have seduced many, and 
 have gone astray from the strait path. 5 Those among the 
 children of Israel who believed not, were cursed by the tongue 
 of David, and of Jesus the son of Mary. 6 This befell them 
 because they were rebellious and transgressed : they forbade 
 not one another the wickedness which they committed ; and 
 woe unto them for what they committed. Thou shalt see 
 many of them take for their friends those who believe not. 
 Woe unto them for what their souls have sent before them, 7 
 for that GOD is incensed against them, and they shall remain 
 in torment for ever. But, if they had believed in GOD, and 
 the prophet, and that which hath been revealed unto him, 
 they had not taken them for their friends ; but many of them 
 are evil-doers. Thou shalt surely find the most violent of all 
 men in enmity against the true believers, to be the Jews and 
 
 1 See Chap IV. p. 96. 
 
 * Never pretending to partake of the divine nature, or to be the mother of 
 GOD. (Jallalo'ddin.) 
 
 3 Being obliged to support their lives by the same means, and being subject 
 to the same necessities and infirmities as the rest of mankind, and therefore 
 no Gods. (Al Beidawi, Jallalo'ddin.) 
 
 4 See Chap IV. p. 96. But here the words are principally directed to the 
 Christians. 
 
 5 That is, of their prelates and predecessors, who erred in ascribing divinity 
 to Christ, before the mission of Mohammed. (Al Beidawi Jallalo'ddin.) 
 
 6 See p. 108. 7 See Chap. II. 
 
CHAP, v.] THE TABLE 111 
 
 the idolaters ; and thou shalt surely find those among them 
 to be the most inclinable to entertain friendship for the true 
 believers, who say, We are Christians. This cometh to pass, 
 because there are priests and monks among them ; and be- 
 cause they are not elated with pride. 1 (VII.) And when they 
 hear that which hath been sent down to the apostle read unto 
 them, thou shalt see their eyes overflow with tears, because of 
 the truth which they perceive therein? saying, O LORD, we 
 believe ; write us down therefore with those who bear witness 
 to the truth : and what should hinder us from believing in GOD, 
 and the truth which hath come unto us, and from earnestly 
 desiring that our LORD would introduce us into paradise with 
 the righteous people ? Therefore hath GOD rewarded them, 
 for what they have said, with gardens through which rivers 
 flow ; they shall continue therein for ever ; and this is the 
 reward of the righteous. But they who believe not, and 
 accuse our signs of falsehood, they shall be the companions 
 of hell. O true believers, forbid not the good things which 
 GOD hath allowed you ; 3 but transgress not, for GOD loveth 
 not the transgressors. And eat of what GOD hath given you 
 for food that which is lawful and good : and fear GOD, in 
 whom ye believe. GOD will not punish you for an incon- 
 siderate word in your oaths ; 4 but he will punish you for what 
 ye solemnly swear with deliberation. And the expiation of 
 such an oath shall be the feeding of ten poor men with such 
 moderate food as ye feed your own families withal ; or to 
 
 1 Being humble and well disposed to receive the truth ; qualities which 
 are to be commended even in infidels. (Al Beidawi.) The sixth section 
 ends with this passage. 
 
 2 The persons directly intended in this passage were, either Ashama, 
 king of Ethiopia, and several bishops and priests, who, being assembled 
 for that purpose, heard Jaafar Ebn Abi Taleb, who fled to that country in 
 the first flight (Sale, Prel. Disc. Sect. II.), read the zgth and 3oth, and after- 
 wards the 1 8th and igth chapters of the Koran ; on hearing of which the 
 king and the rest of the company burst into tears, and confessed what was 
 delivered therein to be conformable to truth ; that prince himself, in par- 
 ticular, becoming a proselyte to Mohammedism. (Al Beidawi, Al Thalabi. 
 Abulfed. Vit. Moham. p. 25, &c. Marracc. Prodr. ad Refut. Alcor. part 
 i. p. 45) ; or else, thirty, or as others say, seventy persons, sent ambassadors 
 to Mohammed by the 'same king of Ethiopia, to whom the prophet himself 
 read the 36th chapter, entitled Y.S. Whereupon they began to weep, 
 saying, How like is this to that which was revealed unto Jesus ! and immediately 
 professed themselves Moslem. (Al Beidawi, Jallalo'ddin. Vide Marracc. 
 ubi sup.) 
 
 3 These words were revealed when certain of Mohammed's companions 
 agreed to oblige themselves to continual fasting and watching, and to abstain 
 from women, eating flesh, sleeping on beds, and other lawful enjoyments of 
 life, in imitation of some self-denying Christians ; but this the prophet 
 disapproved, declaring that he would have no monks in his religion. (A\ 
 Beidawi, Jallalo'ddin.) * See Chap. II. p. 32. 
 
112 THE KORAN [CHAP, v 
 
 clothe them ;* or to free the neck of a true believer from cap- 
 tivity ; but he who shall not find wherewith to perform one of 
 these three things, shall fast three days. 2 This is the expiation, 
 of your oaths, when ye swear inadvertently. Therefore keep 
 your oaths. Thus GOD declareth unto you his signs, that ye 
 may give thanks. O true believers, surely wine, and lots, 3 
 and images, 4 and divining arrows, 5 are an abomination of the 
 work of Satan ; therefore avoid them, that ye may prosper. 
 Satan seeketh to sow dissension and hatred among you, by 
 means of wine and lots, and to divert you from remembering 
 GOD, and from prayer ; will ye not therefore abstain from 
 them ? Obey GOD, and obey the apostle, and take heed to 
 yourselves : but if ye turn back, know that the duty of our 
 apostle is only to preach publicly. 6 In those who believe 
 and do good works, it is no sin that they have tasted wine 
 or gaming before they were forbidden ; if they fear God, and 
 believe, and do good works, and shall for the future fear God, 
 and believe, and shall persevere to fear him, and to do good ; 7 
 for GOD loveth those who do good. O true believers, GOD 
 will surely prove you in offering you plenty of game, which ye 
 may take with your hands or your lances, 8 that GOD may 
 know who feareth him in secret ; but whoever transgresseth 
 after this, shall suffer a grievous punishment. O true be- 
 
 1 The commentators give us the different opinions of the doctors, as to 
 the quantity of food and clothes to be given in this case ; which I think 
 scarce worth transcribing. 
 
 2 That is, three days together, says Abu Hanifa. But this is not observed 
 in practice, being neither explicitly commanded in the Koran, nor ordered 
 in the Sonna. (Al Beidawi.) 
 
 3 That is, all inebriating liquors, and games of chance. (Sale, Prel. Disc. 
 Sect. V., and Chap. II. p. 30.) 
 
 * Al Beidawi and some other commentators expound this of idols ; but 
 others, with more probability, of the carved pieces or men with which the 
 pagan Arabs played at chess, being little figures of men, elephants, horses, 
 and dromedaries ; and this is supposed to be the only thing Mohammed 
 disliked in that game : for which reason the Sonnites play wth plain pieces 
 of wood or ivory ; but the Persians and Indians, who are not so scrupulous, 
 still make use of the carved ones. (Sale, Prel. Disc. Sect. V.) 
 
 5 Sale, Prel. Disc. Sect V. 
 
 6 Sale, Prel. Disc. Sect. II. p. 52. 
 
 7 The commentators endeavour to excuse the tautology of this passage 
 by supposing the threefold repetition of fearing and beMeving refers either 
 to the three parts of time, past, present, and future, or to the threefold duty 
 of man, towards GOD, himself, and his neighbour, &c. (Al Beidawi.) 
 
 8 This temptation or trial was at Al Hodeibiya, where Mohammed's men, 
 who had attended him thither with an intent to perform a pilgrimage to the 
 Caaba, and had initiated themselves with the usual rites, were surrounded 
 by so great a number of birds and beasts that they impeded their march ; 
 from which unusual accident, some of them concluded that GOD had allowed 
 them to be taken ; but this passage was to convince them of the contrary. 
 (Al Beidawi, Jallalo'ddin.) 
 
CHAP, v.] THE TABLE 113 
 
 lievers, kill no game while ye are on pilgrimage j 1 whosoever 
 among you shall kill any designedly, shall restore the like 
 of what ye shall have killed, in domestic animals, 2 according 
 to the determination of two just persons among you, to be 
 brought as an offering to the Caaba ; or in atonement thereof 
 shall feed the poor ; or instead thereof shall fast, that 
 he may taste the heinousness of his deed. GOD hath for- 
 given what is past, but whoever returneth to transgress, GOD 
 will take vengeance on him ; for GOD is mighty and able to 
 avenge. It is lawful for you to fish in the sea, 3 and to eat 
 what ye shall catch, as a provision for you and for those who 
 travel ; but it is unlawful for you to hunt by land, while ye 
 are performing the rites of pilgrimage ; 4 therefore fear GOD, 
 before whom ye shall be assembled at the last day. GOD hath 
 appointed the Caaba, the holy house, an establishment 5 for 
 mankind ; and hath ordained the sacred month, 6 and the 
 offering, and the ornaments hung thereon. 1 This hath he done 
 that ye might know that GOD knoweth whatsoever is in 
 heaven and on earth, and that GOD is omniscient. Know 
 that GOD is severe in punishing, and that GOD is also ready 
 to forgive and merciful. The duty of our apostle is to preach 
 only ; 8 and GOD knoweth that which ye discover, and that 
 which ye conceal. Say, Evil and good shall not be equally 
 esteemed of, though the abundance of evil pleaseth thee ; 9 
 
 1 Literally, while ye are Mohrims, or have actually initiated yourselves 
 as pilgrims, by putting on the garment worn at that solemnity. Hunting 
 and fowling are hereby absolutely forbidden to persons in this state, though 
 they are allowed to kill certain kinds of noxious animals. (Sale, Prel. Disc. 
 Sect. V.) 
 
 8 That is, he shall bring an offering to the temple of Mecca, to be slain 
 there and distributed among the poor, of some domestic or tame animal, equal 
 in value to what he shall have killed ; as a sheep, for example, in lieu of an 
 antelope, a pigeon for a partridge, &c. And of this value two prudent 
 persons were to be judges. If the offender was not able to do this, he was 
 to give a certain quantity of food to one or more poor men ; or, if he could 
 not afford that, to fast a proportionable number of days. (Al Beidawi, 
 Jallalo'ddin.) 
 
 3 This, says Jallalo'ddin, is to be understood offish that live altogether 
 in the sea, and not of those that live in the sea and on land both, as crabs, 
 &c. The Turks, who are Hanifites, never eat this sort of fish ; but the sect 
 of Malec Ebn Ans, and perhaps some others, make no scruple of it. 
 
 4 See above, note 1 . 
 
 8 That is, the place where the practice of their religious ceremonies 
 is chiefly established ; where those who are under any apprehension of 
 danger may find a sure asylum, and the merchant certain gain, &c. (Al 
 Beidawi, Jallalo'ddin.) 
 
 6 Al Beidawi understands this of the month of Dhu'lhajja, wherein the 
 ceremonies of the pilgrimage are performed; but Jallalo'ddin supposes all 
 the four sacred months are here intended. (Sale, Prel. Disc. Sect. VII.) 
 
 i See before. 8 Sale, Prel. Disc. Sect. II. p. 52. 
 
 9 For judgment is to be made of things not from their plenty or scarcity, 
 but from their intrinsic good or bad qualities. (Al Beidawi.) 
 
114 THE KORAN [CHAP. v. 
 
 therefore fear GOD, O ye of understanding, that ye may be 
 happy. O true believers, inquire not concerning things 
 which, if they be declared unto you, may give you pain ; 1 
 but if ye ask concerning them when the Koran is sent down, 
 they will be declared unto you : GOD pardoneth you as to 
 these matters ; for GOD is ready to forgive and gracious. 
 People who have been before you formerly inquired concern- 
 ing them ; and afterwards disbelieved therein. GOD hath not 
 ordained anything concerning Bahira, nor Sa'iba, nor Wasila, 
 nor Hami ; 2 but the unbelievers have invented a lie against 
 GOD : and the greater part of them do not understand. And 
 when it was said unto them, Come unto that which GOD hath 
 revealed, and to the apostle ; they answered, That religion 
 which we found our fathers to follow is sufficient for us. What 
 though their fathers knew nothing, and were not rightly 
 directed ? O true believers, take care of your souls. He 
 who erreth shall not hurt you, while ye are rightly directed : 3 
 unto GOD shall ye all return, and he will tell you that which 
 ye have done. O true believers, let witnesses be taken 
 between you, when death approaches any of you, at the time 
 of making the testament ; let there be two witnesses, just men, 
 from among you ; 4 or two others of a different tribe or faith 
 from yourselves, 5 if ye be journeying in the earth, and the 
 accident of death befall you. Ye shall shut them both up, 
 after the afternoon prayer, 6 and they shall swear by GOD, if ye 
 
 1 The Arabs continually teasing their prophet with questions, which 
 probably he was not always prepared to answer, they are here ordered to 
 wait, till GOD should think fit to declare his pleasure by some further revela- 
 tion ; and, to abate their curiosity, they are told, at the same time, that 
 very likely the answers would not be agreeable to their inclinations. Al 
 Beidawi says, that when the pilgrimage was first commanded, Soraka Ebn 
 Malec asked Mohammed whether they were obliged to perform it every 
 year ? To this question the prophet at first turned a deaf ear, but being 
 asked it a second and a third time, he at last said, Wo ; but if I had said yes 
 it would have become a duty, and, if it were a duty, ye would not be able to perform 
 it ; therefore give me no trouble as to things wherein I give you none : whereupon 
 this passage was revealed. 
 
 2 These were the names given by the pagan Arabs to certain camels or 
 sheep which were turned loose to feed, and exempted from common services, 
 in some particular cases ; having their ears slit, or some other mark, that 
 they might be known ; and this they did in honour of their gods. (Sale, Prel. 
 Disc. Sect. V.) Which superstitions are here declared to be no ordinances 
 of GOD, but the inventions of foolish men. 
 
 3 This was revealed when the infidels reproached those who embraced 
 Mohammedism and renounced their old idolatry, that by so doing they 
 arraigned the wisdom of their forefathers. (Al Beidawi.) 
 
 4 That is, of your kindred or religion. 
 
 5 They who interpret these words of persons of another religion, say they 
 are abrogated, and that the testimony of such ought not to be received against 
 a Moslem. (Al Beidawi.) 
 
 6 In case there was any doubt, the witnesses were to be kep*~ apart frcrq 
 
CHAP, v.] THE TABLE 115 
 
 doubt them, and they shall say, We will not sell our evidence 
 for a bribe, although the person concerned be one who is related 
 to us, neither will we conceal the testimony of GOD, for then 
 should we certainly be of the number of the wicked. But if it 
 appear that both have been guilty of iniquity, two others 
 shall stand up in their place, of those who have convicted 
 them of falsehood, the two nearest in blood, and they shall 
 swear by GOD, saying, Verily our testimony is more true than 
 the testimony of these two, neither have we prevaricated ; 
 for then should we become of the number of the unjust. This 
 will be easier, that men may give testimony according to the 
 plain intention thereof, or fear least a different oath be given, 
 after their oath. Therefore fear GOD, and hearken ; for GOD 
 directeth not the unjust people. 1 On a certain day 2 shall 
 GOD assemble the apostles, and shall say unto them, What 
 answer was returned you, when ye preached unto the people 
 to whom ye were sent ? They shall answer, We have no know- 
 ledge, but thou art the knower of secrets. 3 When GOD shall 
 
 company, lest they should be corrupted, till they gave their evidence, which 
 they generally did when the afternoon prayer was over, because that was 
 the time of people's assembling in public, or, say some, because the guardian 
 angels then relieve each other, so that there would be four angels to witness 
 against them if they gave false evidence. But others suppose they might 
 be examined after the hour of any other prayer, when there was a sufficient 
 assembly. (Al Beidawi.) 
 
 1 The occasion of the preceding passage is said to have been this. Tamla 
 al Dari and Addi Ebn Yazid, both Christians, took a journey into Syria to 
 trade, in company with Bodeil, the freed man of Amru Ebn al As, who 
 was a Moslem. When they came to Damascus, Bodeil fell sick, and died, 
 having first written down a list of his effects on a piece of paper, which he hid 
 in his baggage, without acquainting his companions with it, and desired 
 them only to deliver what he had to his friends of the tribe of Sahm. The 
 survivors, however, searching among his goods, found a vessel of silver of 
 considerable weight, and inlaid with gold, which they concealed, and on 
 their return delivered the rest to the deceased's relations, who, finding the 
 list of Bodeil's writing, demanded the vessel of silver of them, but they denied 
 it ; and the affair being brought before Mohammed, these words, viz., O 
 true believers, take witnesses, &c., were revealed, and he ordered them to be 
 sworn at the pulpit in the mosque, just as afternoon prayer was over, and 
 on their making oath that they knew nothing of the plate demanded, dis- 
 missed them. But afterwards, the vessel being found in their hands, the 
 Sahmites, suspecting it was Bodeil's, charged them with it, and they confessed 
 it was his, but insisted that they had bought it of him, and that they had 
 not produced it because they had no proof of the bargain. Upon this they 
 went again before Mohammed, to whom these words, And if it appear, &c., 
 were revealed ; and thereupon Amru Ebn al As and Al Motalleb Ebn Abi 
 Refaa, both of the tribe of Sahm, stood up, and were sworn against them ; 
 and judgment was given accordingly. (Al Beidawi.) 
 That is, on the day of judgment. 
 
 3 That is, we are ignorant whether our proselytes were sincere, or whether 
 they apostatized after our deaths ; but thou well knowest, not only what 
 answer they gave us, but the secrets of their hearts, and whether they have 
 since continued firm in their religion or not. 
 
116 THE KORAN [CHAP. v. 
 
 say, Jesus, son of Mary, remember my favour towards thee, 
 and towards thy mother ; when I strengthened thee with 
 the holy spirit, 1 that thou shouldest speak unto men in the cra- 
 dle, and when thou wast grown up ; 2 and when I taught thee 
 the scripture, and wisdom, and the law and the gospel ; and 
 when thou didst create of clay as it were the figure of a bird, 
 by my permission, and didst breathe thereon, and it became 
 a bird by my permission ; and thou didst heal one blind 
 from his birth, and the leper, by my permission ; and when 
 thou didst bring forth the dead from their graves, by my per- 
 mission ; 3 and when I withheld the children of Israel from 
 killing thee ; 4 when thou hadst come unto them with evident 
 miracles, and such of them as believed not, said, This is 
 nothing but manifest sorcery. And when I commanded the 
 apostles of Jesus, saying, Believe in me and in my messenger ; 
 they answered, We do believe ; and do thou bear witness 
 that we are resigned unto thee. Remember when the apostles 
 said, O Jesus, son of Mary, is thy LORD able to cause a table 
 to descend unto us from heaven ? 5 He answered, Fear GOD, 
 
 1 See Chap. II. p. 14. See Chap. III. p. 49. 
 
 3 See Chap. III. p. 50. * See Chap. III. p. 50. 
 
 5 This miracle is thus related by the commentators. Jesus having, at the 
 request of his followers, asked it of GOD, a red table immediately descended, 
 in their sight, between two clouds, and was set before them ; whereupon 
 he rose up, and having made the ablution, prayed, and then took off the 
 cloth which covered the table, saying, In the name of GOD, the best provider 
 of food. What the provisions were with which this table was furnished 
 is a matter wherein the expositors are not agreed. One will have them to 
 be nine cakes of bread and nine fishes ; another, bread and flesh ; another, 
 all sorts of food, except flesh ; another, all sorts of food, except bread 
 and flesh ; another, all except bread and fish ; another, one fish, which 
 had the taste of all manner of food ; and another, fruits of paradise ; 
 but the most received tradition is that when the table was uncovered, there 
 appeared a fish ready dressed, without scales or prickly fins, dropping with 
 fat, having salt placed at its head and vinegar at its tail, and round it all 
 sorts of herbs, except leeks, and five loaves of bread, on one of which there 
 were olives, on the second honey, on the third butter, on the fourth cheese, 
 and on the fifth dried flesh. They add that Jesus, at the request of the 
 apostles, showed them another miracle, by restoring the fish to life, and 
 causing its scales and fins to return to it, at which the standers-by being 
 affrighted, he caused it to become as it was before^, that 1,300 men and 
 women, all afflicted with bodily infirmities or poverty, ate of these provisions, 
 and were satisfied, the fish remaining whole as it was at first ; that then the 
 table flew up to heaven in the sight of all ; and all who had partaken of 
 this food were delivered from their infirmities and misfortunes ; and that 
 it continued to descend for forty days together at dinner-time, and stood 
 on the ground till the sun declined, and was then taken up into the clouds. 
 Some of the Mohammedan writers are of opinion that this table did not 
 really descend, but that it was only a parable ; but most think the words 
 of the Koran are plain to the contrary. A further tradition is, that several 
 men were changed into swine for disbelieving this miracle, and attributing 
 it to magic art ; or, as others pretend, for stealing some of the victuals 
 from off it. ( Al Beidawi, Al Thalabi.) Several other fabulous circumstances 
 
CHAP, v.] THE TABLE 117 
 
 if ye be true believers. They said, We desire to eat thereof, 
 and that our heart may rest at ease, and that we may know 
 that thou hast told us the truth, and that we may be witnesses 
 thereof. Jesus, the son of Mary, said, O GOD our LORD, cause 
 a table to descend unto us from heaven, that the day of Us 
 descent may become a festival day 1 unto us, unto the first of 
 us, and unto the last of us, and a sign from thee ; and do 
 thou provide food for us, for thou art the best provider. GOD 
 said, Verily I will cause it to descend unto you ; but whoever 
 among you shall disbelieve hereafter, I will surely punish 
 him with a punishment wherewith I will not punish any 
 other creature. And when GOD shall say unto Jesus, at the 
 last day, O Jesus, son of Mary, hast thou said unto men, Take 
 me and my mother for two gods, beside GOD ? He shall 
 answer, Praise be unto thee ! it is not for me to say that which 
 I ought not ; if I had said so, thou wouldst surely have known 
 it : thou knowest what is in me, but I know not what is in 
 thee ; for thou art the knower of secrets. I have not spoken 
 to them any other than what thou didst command me ; 
 namely, Worship GOD, my LORD and your LORD : and I was 
 a witness of their actions while I stayed among them ; but 
 since thou hast taken me to thyself, 2 thou hast been the 
 watcher over them ; for thou art witness of all things. If 
 thou punish them, they are surely thy servants ; and if thou 
 forgive them, thou art mighty and wise. GOD will say, This 
 day shall their veracity be of advantage unto those who 
 speak truth ; they shall have gardens wherein rivers flow, 
 they shall remain therein for ever : GOD hath been well 
 pleased in them, and they have been well pleased in him. 
 This shall be great felicity. Unto GOD belongeth the kingdom 
 of heaven and of earth, and of whatever therein is ; and he is 
 almighty. 
 
 are also told, which are scarce worth transcribing. (Marracc. in Ale. p. 
 238, &c.) 
 
 1 Some say the table descended on a Sunday, which was the reason of 
 the Christians observing that day as sacred. Others pretend this day is 
 still kept among them as a very great festival ; and it seems as if the story 
 had its rise from an imperfect notion of Christ's last supper, and the 
 institution of the Eucharist. 
 
 2 Or, since thou hast caused me to die : but as it is a dispute among the 
 Mohammedans whether Christ actually died or not, before his assumption 
 (See Chap. III. p. 50), and the original may be translated either way, I have 
 chosen the former expression, which leaves the matter undecided. 
 
118 THE KORAN [CHAP. vi. 
 
 VI 
 
 THE CHAPTER OF CATTLE 1 
 
 Revealed at Mecca. 2 
 
 IN THE NAME OF THE MOST MERCIFUL GOD. 
 
 PRAISE be unto GOD, who hath created the heavens and 
 the earth, and hath ordained the darkness and the 
 light ; nevertheless they who believe not in the LORD, equalize 
 other gods with him. It is he who hath created you of clay ; 
 and then decreed the term of your lives ; and the prefixed term 
 is with him : 3 yet do we doubt thereof. He is GOD in heaven 
 and in earth ; he knoweth what ye keep secret, and what ye 
 publish, and knoweth what ye deserve. There came not 
 unto them any sign, of the signs of their LORD, but they 
 retired from the same ; and they have gainsaid the truth, 
 after that it hath come unto them ; but a message shall come 
 unto them, concerning that which they have mocked at. 4 Do 
 they not consider how many generations we have destroyed 
 before them ? We had established them in the earth in a 
 manner wherein we have not established you ; 5 we sent the 
 heaven to rain abundantly upon them, and we gave them 
 rivers which flowed under their feet : yet we destroyed them 
 in their sins, and raised up other generations after them. 
 Although we had caused to descend unto thee a book written 
 on paper, and they had handled it with their hands, the unbe- 
 lievers had surely said, This is no other than manifest sorcery. 
 They said, Unless an angel be sent down unto him we will 
 not believe. But if we had sent down an angel, verily the 
 matter had been decreed, 6 and they should not have been 
 
 1 This chapter is so entitled, because some superstitious customs of the 
 Meccans, as to certain cattle, are therein incidentally mentioned. 
 
 2 Except only six verses, or, say others, three verses, which are taken notice 
 of in the notes. 
 
 3 By the last term some understand the time of the resurrection. Others 
 think that by the first term is intended the space between creation and 
 death, and by the latter, that between death and the resurrection. 
 
 4 That is, they shall be convinced of the truth which they have made a 
 jest of, when they see the punishment which they shall suffer for so doing, 
 both in this world and the next ; or when they shall see the glorious success 
 of Mohammedism. 
 
 5 i.e., We had blessed them with greater power and length of prosperity 
 than we have granted you, O men of Mecca. (Al Beidawi). Mohammed seems 
 here to mean the ancient and potent tribes of Ad and Thamud, &c. (Sale, 
 Prelim. Disc. Sect. I. p. 6.) 
 
 6 That is to say, As they would not have believed, even if an angel had 
 descended to them from heaven, GOD has shown his mercy in not complying 
 with their demands ; for if he had, they would have suffered immediate 
 condemnation, and would have been allowed no time for repentance. 
 
CHAP, vi.] CATTLE 119 
 
 borne with, by having time granted them to repent. And if we 
 had appointed an angel for our messenger, we should have sent 
 him in the form of a man, 1 and have clothed him before them, 
 as they are clothed. Other apostles have been laughed to 
 scorn before thee ; but the judgment which they made a jest of, 
 encompassed those who laughed them to scorn. Say, Go 
 through the earth, and behold what hath been the end of 
 those who accused our prophets of imposture. Say, Unto 
 whom belongeth whatsoever is in heaven and earth ? Say, 
 Unto GOD. He hath prescribed unto himself mercy. He 
 will surely gather you together on the day of resurrection ; 
 there is no doubt of it. They who destroy their own souls 
 are those who will not believe. Unto him is owing whatsoever 
 happeneth by night or by day ; it is he who heareth and 
 knoweth. Say, Shall I take any other protector than GOD, 
 the creator of heaven and earth, who feedeth all and is not fed 
 by any ? Say, Verily I am commanded to be the first who pro- 
 fesseth Islam, 2 and it was said unto me, Thou shalt by no 
 means be one of the idolaters. Say, Verily I fear, if I should 
 rebel against my LORD, the punishment of the great day ; from 
 whomsoever it shall be averted on that day, God will have 
 been merciful unto him ; this will be manifest salvation. If 
 GOD afflict thee with any hurt, there is none who can take it 
 off from thee, except himself ; but if he cause good to befall 
 thee, he is almighty ; he is the supreme Lord over his ser- 
 vants ; and he is wise and knowing. Say, What thing is the 
 strongest in bearing testimony ? 3 Say, GOD ; he is witness 
 between me and you. And this Koran was revealed unto 
 me, that I should admonish you thereby, and also those unto 
 whom it shall reach. Do ye really profess that there are 
 other gods together with GOD ? Say, I do not profess this. 
 Say, Verily he is one GOD ; and I am guiltless of what ye asso- 
 ciate with him. They unto whom we have given the scripture 
 know our apostle, even as they know their own children ; 4 but 
 they who destroy their own souls, will not believe. Who is 
 more unjust than he who inventeth a lie against Goo, 5 or 
 
 1 As Gabriel generally appeared to Mohammed ; who, though a prophet, 
 was not able to bear the sight of him when he appeared in his proper form, 
 much less would others be able to support it. 
 
 2 That is, the first of my nation. (Al Beidawi.) 
 
 3 This passage was revealed when the Koreish told Mohammed that they 
 had asked the Jews and Christians concerning him, who assured them they 
 found no mention or description of him in their books of scripture, Therefore, 
 said they, who bears witness to thee, that thou art the Apostle of God ? (Al 
 Beidawi. Jallalo'ddin,) * See Chap. II. p. 22. 
 
 5 Saying the angels are the daughters of God, and intercessors for us with 
 him, &c. (Al Beidawi.) 
 
120 THE KORAN [CHAP. vi. 
 
 chargeth his signs with imposture ? Surely the unjust shall 
 not prosper. And on the day of resurrection we will assemble 
 them all ; then will we say unto those who associated others 
 with God, Where are your companions, 1 whom ye imagined to 
 be those of God ? But they shall have no other excuse, than 
 that they shall say, By GOD our LORD, we have not been idol- 
 aters. Behold, how they lie against themselves, and what 
 they have blasphemously imagined to be the companion of God 
 flieth from them. 2 There is of them who hearkeneth unto thee 
 when thou readest the Koran ; 3 but we have cast veils over their 
 hearts, that they should not understand it, and a deafness 
 in their ears : and though they should see all kinds of signs, 
 they will not believe therein ; and their infidelity will arrive to 
 that height that they will even come unto thee, to dispute 
 with thee. The unbelievers will say, This is nothing but 
 silly fables of ancient times. And they will forbid others 
 from believing therein y and will retire afar off from it ; but 
 they will destroy their own souls only, and they are not 
 sensible thereof. If thou didst see, when they shall be set 
 over the fire of hell ! and they shall say, Would to GOD we 
 might be sent back into the world ; we would not charge the 
 signs of our LORD with imposture, and we would become true 
 believers : nay, but that is become manifest unto them, which 
 they formerly concealed ; 4 and though they should be sent 
 back into the world, they would surely return to that which 
 was forbidden them ; and they are surely liars. And they 
 said, There is no other life than our present life ; neither shall 
 we be raised again. But if thou couldst see, when they shall 
 be set before their LORD ! 5 He shall say unto them, Is not 
 this in truth come to pass ? They shall answer, Yea, by our 
 LORD. God shall say, Taste therefore the punishment due 
 unto you, for that ye have disbelieved. They are lost who 
 reject as falsehood the meeting of GOD in the next life, until 
 the hour 6 cometh suddenly upon them. Then will they say, 
 
 1 i.e., Your idols and false gods. 
 
 2 That is, their imaginary deities prove to be nothing, and disappear like 
 vain phantoms and chimeras. 
 
 3 The persons here meant were Abu Sonan, Al Walid, Al Nodar, Otba, 
 Abu Jahl, and their comrades, who went to hear Mohammed repeat some 
 of the Koran ; and Nodar being asked what he said, answered, with an 
 oath, that he knew not, only that he moved his tongue, and told a parcel of 
 foolish stories, as he had done to them. (Al Beidawi.) 
 
 4 Their hypocrisy and vile actions ; nor does their promise proceed 
 from any sincere intention of amendment, but from the anguish and misery 
 of their condition. (Al Beidawi.) 
 
 6 Viz., In order for judgment. 
 
 1 The last day is here called the hour, as it is in Scripture (i John v. 25, &c.); 
 
CHAP, vi.] CATTLE 121 
 
 Alas ! for that we have behaved ourselves negligently in our 
 lifetime ; and they shall carry their burdens on their backs j 1 
 will it not be evil which they shall be laden with ? This 
 present life is no other than a play and a vain amusement ; 
 but surely the future mansion shall be better for those who 
 fear God : will they not therefore understand ? Now we 
 know that what they speak grieveth thee : yet they do not 
 accuse thee of falsehood ; but the ungodly contradict the 
 signs of GOD. 2 And apostles before thee have been accounted 
 liars : but they patiently bore their being accounted liars, 
 and their being vexed, until our help came unto them ; for 
 there is none who can change the words of GOD : and thou 
 hast received some information concerning those who have 
 been formerly sent from him. 3 If their aversion to thy admoni- 
 tions be grievous unto thee, if thou canst seek out a den 
 whereby thou mayest penetrate into the inward parts of the 
 earth, or a ladder by which thou mayest ascend into heaven, 
 that thou mayest show them a sign, do so, but thy search will 
 be fruitless ; for if GOD pleased he would bring them all to the 
 true direction : be not therefore one of the ignorant. 4 He 
 will give a favourable answer unto those only who shall 
 hearken with attention : and GOD will raise the dead ; then 
 unto him shall they return. The infidels say, Unless some 
 sign be sent down unto him from his LORD, we will not believe : 
 answer, Verily GOD is able to send down a sign : but the 
 
 and the preceding expression of meeting GOD on that day is also agreeable to 
 the same (i Thess. iv. 17). 
 
 1 When an infidel comes forth from his grave, says Jallalo'ddin, his works 
 shall be represented to him under the ugliest form that ever he beheld, 
 having a most deformed countenance, a filthy smell, and a disagreeable 
 voice ; so that he shall cry out, GOD defend me from thee, what art thou ? / 
 never saw anything more detestable ! To which the figure will answer, Why 
 dost thou wonder at my ugliness ? / am thy evil works (Milton's Paradise 
 Lost, bk. ii. v. 737, &c.) ; thou didst ride upon me while thou wast in the world ; 
 but now will I ride upon thee, and thou shall carry me. And immediately it 
 shall get upon him ; and whatever he shall meet shall terrify him, and say, 
 Hail, thou enemy of God, thou art he who was meant by (these words of the 
 Koran), and they shall carry their burdens, &c. 
 
 2 That is, it is not thou but GOD whom they injure by their impious 
 gainsaying of what has been revealed to thee. It is said that Abu Jahl once 
 told Mohammed that they did not accuse him of falsehood, because he was 
 known to be a man of veracity, but only they did not believe the revelations 
 which he brought them ; which occasioned this passage. (Al Beidawi.) 
 
 3 i.e., Thou hast been acquainted with the stories of several of the preceding 
 prophets ; what persecutions they suffered from those to whom they were 
 sent, and in what manner GOD supported them and punished their enemies, 
 according to his unalterable promise. (Al Beidawi.) 
 
 4 In this passage Mohammed is reproved for his impatience in not bearing 
 with the obstinacy of his countrymen, and for his indiscreet desire of effecting 
 what GOD hath not decreed, namely, the conversion and salvation of all 
 men. (Al Beidawi.) 
 
122 THE KORAN [CHAP. vi. 
 
 greater part of them know it not. 1 There is no kind of beast 
 on earth, nor fowl which flieth with its wings, but the same is 
 a people like unto you ; 2 we have not omitted anything in 
 the book 3 of our decrees : then unto their LORD shall they 
 return. 4 They who accuse our signs of falsehood, are deaf 
 and dumb, walking in darkness : GOD will lead into error 
 whom he pleaseth, and whom he pleaseth he will put in the 
 right way. Say, What think ye ? if the punishment of GOD 
 come upon you, or the hour of the resurrection come upon you, 
 will ye call upon any other than GOD, if ye speak truth ? 
 yea, him shall ye call upon, and he shall free you from that 
 which ye shall ask him to deliver you from, if he pleaseth ; and 
 ye shall forget that which ye associated with him. 5 We have 
 already sent messengers unto sundry nations before thee, and 
 we afflicted them with trouble and adversity that they might 
 humble themselves : yet when the affliction which we sent 
 came upon them, they did not humble themselves : but their 
 hearts became hardened, and Satan prepared for them that 
 which they committed. And when they had forgotten that 
 concerning which they had been admonished, we opened unto 
 them the gates of all things ; 6 until, while they were rejoicing 
 for that which had been given them, we suddenly laid hold 
 on them, and behold, they were seized with despair ; and the 
 utmost part of the people which had acted wickedly, was cut 
 off ; praise be unto GOD, the LORD of all creatures ! Say, 
 what think ye ? if GOD should take away your hearing and 
 your sight, and should seal up your hearts ; what god besides 
 GOD will restore them unto you ? See how variously we 
 show forth the signs of God's unity ; 7 yet do they turn aside 
 
 1 Being both ignorant of GOD'S almighty power, and of the consequence 
 of what they ask, which might prove their utter destruction. 
 
 8 Being created and preserved by the same omnipotence and providence 
 as ye are. 
 
 3 That is, in the preserved table, wherein GOD'S decrees are written, and 
 all things which come to pass in this world, as well the most minute as the 
 more momentous, are exactly registered. (Sale, Prelim. Disc. Sect. IV.) 
 
 4 For, according to the Mohammedan belief, the irrational animals will 
 also be restored to life at the resurrection, that they may be brought to 
 judgment, and have vengeance taken on them for the injuries they did one 
 another while in this world. (Sale, Prelim. Disc. Sect. IV. p. 88.) 
 
 5 That is, ye shall then forsake your false gods, when ye shall be effectually 
 convinced that GOD alone is able to deliver you from eternal punishment . 
 But others rather think that this forgetting will be the effect of the distress 
 and terror which they will then be in. (Al Beidawi.) 
 
 6 That is, we gave them all manner of plenty ; that since they took no 
 warning by their afflictions, their prosperity might become a snare to them, 
 and they might bring down upon themselves swifter destruction. 
 
 7 Laying them before you in different views, and making use of arguments 
 and motives drawn from various considerations. 
 
CHAP, vi.] CATTLE 123 
 
 from them. Say unto them, What think ye ? if the punish- 
 ment of GOD come upon you suddenly, or in open view ; x will 
 any perish, except the ungodly people ? We send not our 
 messengers otherwise than bearing good tidings and denounc- 
 ing- threats. Whoso therefore shall believe and amend, on 
 them shall no fear come, neither shall they be grieved : but 
 whoso shall accuse our signs of falsehood, a punishment shall 
 fall on them, because they have done wickedly. Say, I say 
 not unto you, The treasures of GOD are in my power : neither 
 do I say, I know the secrets of God : neither do I say unto 
 you, Verily I am an angel : I follow only that which is 
 revealed unto me. Say, shall the blind and the seeing be held 
 equal ? do ye not therefore consider ? Preach it unto those 
 who fear that they shall be assembled before their LORD : 
 they shall have no patron nor intercessor, except him ; that 
 peradventure they may take heed to themselves. Drive not 
 away those who call upon their LORD morning and evening, 
 desiring to see his face ; 2 it belongeth not unto thee to pass 
 any judgment on them, 3 nor doth it belong unto them to pass 
 any judgment on thee : therefore if thou drive them away, 
 thou wilt become one of the unjust. Thus have we proved 
 some part of them by other part, that they may say, Are these 
 the people among us unto whom GOD hath been gracious ? 4 
 Doth not GOD most truly know those who are thankful ? 
 And when they who believe in our signs shall come unto thee, 
 say, Peace be upon you. Your Lord hath prescribed unto 
 himself mercy ; so that whoever among you worketh evil 
 through ignorance, and afterwards repenteth and amendeth, 
 unto him will he surely be gracious and merciful. Thus have 
 we distinctly propounded our signs, that the path of the 
 
 1 That is, says Al Beidawi, either without any previous notice, or after 
 some warning given. 
 
 2 These words were occasioned when the Koreish desired Mohammed not 
 to admit the poor or more inferior people, such as Ammar, Soheib, Khobbab, 
 and Salman, into his company pretending that then they would come and 
 discourse with him ; but he refusing to turn away any believers, they insisted 
 at least that he should order them to rise up and withdraw when they came, 
 which he agreed to do. Others say that the chief men of Mecca expelled 
 all the poor out of their city, bidding them go to Mohammed ; which they 
 did, and offered to embrace his religion ; but he made some difficulty to 
 receive them, suspecting their motive to be necessity, and not real conviction 
 (Al Beidawi, Jallalo'ddin) ; whereupon this passage was revealed. 
 
 3 i.e., Rashly to decide whether their intentions be sincere or not ; since 
 thou canst not know their heart, and their faith may possibly be firmer 
 than that of those who would persuade thee to discard them. 
 
 * That is to say, the noble by those of mean extraction, and the rich 
 by the poor ; in that God chose to call the latter to the faith before the 
 former. (Al Beidawi.) 
 
124 THE KORAN [CHAP. vi. 
 
 wicked might be made known. Say, Verily I am forbidden 
 to worship the false deities which ye invoke, besides God. Say, 
 I will not, follow your desires ; for then should I err, neither 
 should I be one of those who are rightly directed. Say, I 
 behave according to the plain declaration which I have received 
 from my LORD ; but ye have forged lies concerning him. 
 That which ye desire should be hastened, is not in my power : * 
 judgment belongeth only unto GOD ; he will determine the 
 truth ; and he is the best discerner. Say, if what ye desire 
 should be hastened were in my power, the matter had been 
 determined between me and you : 2 but GOD well knoweth 
 the unjust. With him are the keys of the secret things ; none 
 knoweth them besides himself : he knoweth that which is 
 on the dry land and in the sea ; there falleth no leaf, but he 
 knoweth it ; neither is there a single grain in the dark parts 
 of the earth, neither a green thing, nor a dry thing, but it is 
 written in the perspicuous book. 3 It is he who causeth you to 
 sleep by night, and knoweth what ye merit by day ; he also 
 awaketh you thereon, that the prefixed term of your lives 
 may be fulfilled ; then unto him shall ye return, and he shall 
 declare unto you that which ye have wrought. He is 
 supreme over his servants, and sendeth the guardian angel 
 to watch over you, 4 until, when death overtaketh one of you, 
 our messengers 5 cause him to die ; and they will not neglect 
 our commands. Afterwards shall they return unto GOD, 
 their true LORD : doth not judgment belong unto him ? he 
 is the most quick in taking an account. 6 Say, who delivereth 
 you from the darkness 7 of the land, and of the sea, when ye 
 call upon him humbly and in private, saying, Verily if thou 
 deliver us 8 from these dangers, we will surely be thankful ? 
 Say, GOD delivereth you from them, and from every grief of 
 mind ; yet afterwards ye give him companions. 9 Say, He is 
 able to send on you a punishment from above you, 1 or from 
 
 1 This passage is an answer to the audacious defiances of the infidels, 
 who bade Mohammed, if he were a true prophet, to call for a shower of stones 
 from heaven, or some other sudden and miraculous punishment, to destroy 
 them. (Al Beidawi.) 
 
 8 For I should ere now have destroyed you, out of zeal for God's honour, 
 had it been in my power. (Al Beidawi.) 
 
 3 i.e., The preserved table, or register of GOD'S decrees. 
 
 4 Sale, Prel. Disc. Sect. IV. 
 
 5 Thit is, the angel of death and his assistants. (Sale, Prelim. Disc. 
 Sect. IV.) e sale, Prel. Disc. Sect IV. 
 
 7 That is, the dangers and distresses. 
 
 8 The Cufic copies read it in the third person, if he deliver us, &c. 
 
 9 Returning to your old idolatry. 
 
 10 That is, by storms from heaven, as he destroyed the unbelieving people 
 
CHAP, vi.] CATTLE 125 
 
 under your feet, 1 or to engage you in dissension, and to make 
 some of you taste the violence of others. Observe how 
 variously we show forth our signs, that peradventure they 
 may understand. This people hath accused the revelation 
 which thou hast brought of falsehood, although it be the truth. 
 Say, I am not a guardian over you : every prophecy hath its 
 fixed time of accomplishment ; and ye will hereafter know 
 it. When thou seest those who are engaged in cavilling at 
 or ridiculing our signs ; depart from them, until they be 
 engaged in some other discourse : and if Satan cause thee to 
 forget this precept, do not sit with the ungodly people, after 
 recollection. They who fear God are not at all accountable 
 for them, but their duty is to remember, that they may take 
 heed to themselves. 2 Abandon those who make their 
 religion a sport and a jest ; and whom the present life hath 
 deceived : and admonish them by the Koran, that a soul 
 becometh liable to destruction for that which it committeth : 
 it shall have no patron nor intercessor besides GOD ; and if 
 it could pay the utmost price of redemption, it would not be 
 accepted from it. They who are delivered over to perdition 
 for that which they have committed, shall have boiling 
 water to drink, and shall suffer a grievous punishment, 
 because they have disbelieved. Say, Shall we call upon that, 
 besides GOD, which can neither profit us nor hurt us ? and 
 shall we turn back on our heels, after that GOD hath directed 
 us ; like him whom the devils have infatuated, wandering 
 amazedly in the earth, and yet having companions who call 
 him to the true direction, saying, Come unto us ? Say, The 
 direction of GOD is the true direction : we are commanded to 
 resign ourselves unto the LORD of all creatures ; and it is also 
 commanded us, saying, Observe the stated times of prayer, 
 and fear him ; for it is he before whom ye shall be assembled. 
 It is he who hath created the heavens and the earth in truth ; 
 and whenever he saith unto a thing, Be, it is. His word is 
 the truth ; and his will be the kingdom on the day whereon 
 
 of Noah, and of Lot, and the array of Abraha, the lord of the elephant. (Al 
 Beidawi). 
 
 1 Either by drowning you, as he did Pharaoh and his host, or causing the 
 earth to open and swallow you up, as happened to Korah, or (as the Moham- 
 medans name him) Karun. (Al Beidawi.) 
 
 2 And therefore need not be troubled at the indecent and impious talk 
 of the infidels, provided they take care not to be infected by them. When 
 the preceding passage was revealed, the Moslems told their prophet that 
 if they were obliged to rise up whenever the idolaters spoke irreverently 
 of the Koran, they could never sit quietly in the temple, nor perform 
 their devotions there ; whereupon these words were added. (Al Beidawi, 
 Jallalo'ddin.) 
 
126 THE KORAN [CHAP. vi. 
 
 the trumpet shall be sounded : l he knoweth whatever is 
 secret, and whatever is public : he is the wise, the knowing. 
 Call to mind when Abraham said unto his father Azer, 2 Dost 
 thou take images for gods ? 3 Verily I perceive that thou 
 and thy people are in a manifest error. And thus did we 
 show unto Abraham the kingdom of heaven and earth, that 
 he might become one of those who firmly believe. 4 And 
 when the night overshadowed him, he saw a star, and he said, 
 This is my LORD ; 5 but when it set, he said, I like not gods 
 
 1 Sale, Prel. Disc. Sect. IV. 
 
 * This is the name which the Mohammedans give to Abraham's father, 
 named in scripture Terah. However, some of their writers pretend that Azer 
 was the son of Terah, (Tar kh Montakhab, apud D'Herbel. Bibl. Orient, p. 
 12.) and D'Herbelot says that the Arabs always distinguish them in their 
 
 fsnealogies as different persons; but that because Abraha ri was the son of 
 erah according to Moses, it is therefore supposed (ty European writers) 
 that Terah is the same with the Azer of the Arabs. (D'Herbel. Bibl. Orient, 
 p. 12.) How true this observation may be in relation to some authors, I cannot 
 say, but I am sure it cannot be true of all ; for several Arab and Turkish 
 writers expressly make Azer and Terah the same person. (Al Beidawi, 
 Jallalo'ddin, Yahya, Ebn Shohnah, Mirat Kainat, &c. Vide etiam 
 Pharhang Jehanghiri, apud Hyde, De Rel. Vet. Persar. p. 68.) Azer, in 
 ancient times, was the name of the planet Mars, and the month of 
 March was so called by the most ancient Persians ; for the word originally 
 signifying fire (as it still does), it was therefore given by them and the 
 Chaldeans to that planet (Hyde, De Rel. Vet. Persar. p. 63). which partaking, 
 as was supposed, of a fiery nature, was acknowledged by the Chaldeans 
 and Assyrians as a god or planetary deity, whom in old times they worshipped 
 under the form of a pillar : whence Azer became a name among the nobility, 
 who esteemed it honourable to be denominated from their gods (Hyde, De 
 Rel. Vet. Persar. p. 64), and is found in the composition of several Babylonish 
 names. For these reasons a learned author supposes Azer to have been the 
 heathen name of Terah, and that the other was given him on his conversion. 
 (Hyde, De Rel. Vet. Persar. p. 62). Al Beidawi confirms this conjecture, 
 saying that Azer was the name of the idol which he worshipped. It may be 
 observed that Abraham's father is also called Zarah in the Talmud, and 
 Athar by Eusebius. 
 
 3 That Azer, or Terah, was an idolater is allowed on all hands ; nor can it 
 be denied, since he is expressly said in scripture to have served strange gods. 
 (Josh. xxiv. 2, 14.) The eastern authors unanimously agree that he was a 
 statuary or carver of idols ; and he is represented as the first who made 
 images of clay, pictures only having been in use before (Epiphan. adv. Hoer. 
 1. i, p. 7, 8), and taught that they were to be adored as gods (Suidas in 
 Lexico, voce 2epv*). However, we are told his employment was a very 
 honourable one (Hyde, De Rel. Vet. Persar. p. 63), and that he was a great lord, 
 and in high favour with Nimrod, whose son-in-law he was (D'Herbel. Bibl. 
 Orient.), because he made his idols for him, and was excellent in his art. 
 Some of the rabbins say Terah was a priest, and chief of the order (Shalshel. 
 hakkab. p. 94.) 
 
 4 That is, we gave him a right apprehension of the government of the 
 world and of the heavenly bodies, that he might know them all to be ruled 
 by GOD, by putting him on making the following reflections. 
 
 5 Since Abraham's parents were idolaters, it seems to be a necessary conse- 
 quence that he was one also in his younger years ; the scripture not 
 obscurely intimates as much (Josh. xxiv. 2, 14, and Hyde, De Rel. Vet. 
 Persar. p. 59), and the Jews themselves acknowledge it. (Joseph. Ant. 1. 
 i, c. 7. Maimon. More Nev. part iii. c. 29, et Yad Hazzak. de Id. c. i, &c.) 
 
CHAP, vi.] CATTLE 127 
 
 which set. And when he saw thejmoon rising, he said, This 
 is my LORD ; but when he saw it set, he said, Verily if my 
 LORD direct me not, I shall become one of the people who go 
 astray. And when he saw the sun rising, he said, This is my 
 LORD, this is the greatest ; but when it set, he said, O my 
 people, verily I am clear of that which ye associate with God : 
 I direct my face unto him who hath created the heavens and 
 the earth ; I am orthodox, and am not one of the idolaters. 
 And his people disputed with him : and he said, Will ye 
 dispute with me concerning GOD ? since he hath now directed 
 me, and I fear not that which ye associate with him, unless 
 that my LORD willeth a thing ; for my LORD comprehendeth 
 all things by his knowledge j 1 will ye not therefore consider ? 
 And how should I fear that which ye associate with GOD, since 
 ye fear not to have associated with GOD that concerning 
 which he hath sent down unto you no authority ? which 
 therefore of the two parties is the more safe, if ye under- 
 stand aright ? They who believe, and clothe not their faith 
 with injustice, 2 they shall enjoy security, and they are rightly 
 directed. And this is our argument wherewith we furnished 
 
 At what age he came to the knowledge of the true GOD and left idolatry, 
 opinions are various. Some Jewish writers tell us he was then but three 
 years old (Tanchuma, Talmud, Nedarim, 32, i, et apud Maimon. Yad 
 Hazzak.), and the Mohammedans likewise suppose him very young, and 
 that he asked his father and mother several shrewd questions when a child. 
 (D'Herbel. Bibl. Orient. Art. Abraham.) Others, however, allow him to 
 have been a middle- aged man at that time. (Maimon. More Nev. part III. c. 
 29. R. Abr. Zacuth in Sefer Juchasin, Shalshel. hakkab, &c.) Maimonides, 
 in particular, and R. Abraham Zacuth think him to have been forty years 
 old, which age is also mentioned in the Koran. But the general opinion of the 
 Mohammedans is that he was about fifteen or sixteen. (Hyde, De Rel. Vet. 
 Persar. p. 60, 61, et. Hotting. Smegma Orient, p. 290, &c. Genebr. in 
 Chron.) As the religion wherein Abraham was educated was the Sabian, 
 which consisted chiefly in the worship of the heavenly bodies (Sale, Prel.Disc. 
 p. 33.), he is introduced examining their nature and properties, to see 
 whether they had a right to the worship which was paid them or not ; and 
 the first which he observed was the planet Venus, or, as others will have it, 
 Jupiter. (Al Beidawi.) This method of Abraham's attaining to the know- 
 ledge of the supreme Creator of all things, is conformable with what Josephus 
 writes, viz. : That he drew his notions from the changes which he had 
 observed in the earth and the sea, and in the sun and the moon, and the 
 rest of the celestial bodies ; concluding that they were subject to the command 
 of a superior power, to whom alone all honour and thanks are due. (Joseph. 
 Ant. 1. i, c. 7.) The story itself is certainly taken from the Talmud. (R. 
 Bechai in Midrash. Bartolocc. Bibl. R abb. part i. p. 640). Some of the 
 commentators, however, suppose this reasoning of Abraham with himself 
 was not the first means of his conversion, but that he used it only by way of 
 argument to convince the idolaters among whom he then lived. 
 
 1 That is, I am not afraid of your false gods, which cannot hurt me, except 
 GOD permitteth it, or is pleased to afflict me himself. 
 
 * By injustice, in this place, the commentators understand idolatry, or 
 open rebellion against GOD. 
 
128 THE KORAN [CHAP. vi. 
 
 Abraham that he might make use of it against his people : we 
 exalt unto degrees of wisdom and knowledge whom we please ; 
 for thy LORD is wise and knowing. And we gave unto him 
 Isaac and Jacob ; we directed them both : and Noah had we 
 before directed, and of his posterity 1 David and Solomon ; 
 and Job, 2 and Joseph, and Moses, and Aaron : thus do we 
 reward the righteous : and Zacharias, and John, and Jesus, 
 and Eli as ; 3 all of them were upright men : and Ismael, and 
 Elisha, 4 and Jonas, 5 and Lot ; 6 all these have we favoured 
 above the rest of the world ; and also divers of their fathers, 
 and their issue, and their brethren ; and we chose them, and 
 directed them into the right way. This is the direction of 
 GOD, he directeth thereby such of his servants as he pleaseth ; 
 but if they had been guilty of idolatry, that which they 
 wrought would have become utterly fruitless unto them. 
 Those were the persons unto whom we gave the scripture, and 
 wisdom, and prophecy ; but if these 7 believe not therein, we 
 will commit the care of them to a people who shall not dis- 
 believe the same. Those were the persons whom GOD hath 
 directed, therefore follow their direction. Say unto the 
 inhabitants of Mecca, I ask of you no recompence for preach- 
 ing the Koran ; it is no other than an admonition unto all 
 creatures. They make not a due estimation of Goo, 8 when 
 they say, GOD hath not sent down unto man anything at 
 all : 9 Say, Who sent down the book which Moses brought, a 
 
 1 Some refer the relative his to Abraham, the person chiefly spoken of 
 in this passage ; some to Noah, the next antecedent, because Jonas and 
 Lot were not (say they) of Abraham's seed ; and others suppose the persons 
 named in this and the next verse are to be understood as the descendants of 
 Abraham, and those in the following verse as those of Noah. (Al Beidawi.) 
 
 2 The Mohammedans say he was of the race of Esau. (See Chaps. XXI. 
 and XXXVIII. 
 
 3 See Chap. XXXVII. 
 
 4 This prophet was the successor of Elias, and, as the commentators 
 will have it, the son of Okhtub, though the Scripture makes him the son of 
 Shaphat. 
 
 5 See Chaps. X., XXI., and XXXVII. 
 e See Chaps. VII., &c. 
 
 7 That is, the Koreish. (Al Beidawi.) 
 
 8 That is, they know him not truly, nor have just notions of his goodness, 
 and mercy towards man. The persons here meant, according to some 
 commentators, are the Jews, and according to others, the idolaters. (Al 
 Beidawi.) This verse and the two next, as Jallalo'ddin thinks, were 
 revealed at Medina. 
 
 9 By these words the Jews (if they were the persons meant) chiefly intended 
 to deny the Koran to be of divine revelation, though they might in strictness 
 insist that GOD never revealed, or sent down, as the Koran expresses it, any 
 real composition or material writing from heaven in the manner that Moham- 
 med pretended his revelations were delivered (Sale, Prel. Disc. Sect. III.), if we 
 except only the Decalogue, GOD having left to the inspired penmen not only 
 
CHAP, vi.] CATTLE 129 
 
 light and a direction unto men ; which ye transcribe on papers, 
 whereof ye publish some part, and great part whereof ye con- 
 ceal? and ye have been taught by Mohammed what ye knew 
 not, neither your fathers. Say, GOD sent it down : then leave 
 them to amuse themselves with their vain discourse. This 
 book which we have sent down *s blessed; confirming that 
 which was revealed before it ; and is delivered unto ihee that 
 thou mayest preach it unto the metropolis of Mecca and to 
 those who are round about it. And they who believe in the 
 next life will believe therein, and they will diligently observe 
 their times of prayer. Who is more wicked than he who 
 forgeth a lie concerning GoD? 1 or saith, This was revealed 
 unto me, when nothing hath been revealed unto him? 2 and 
 who saith, I will produce a revelation like unto that which 
 GOD hath sent down? 3 If thou didst see when the ungodly 
 are in the pangs of death, and the angels 4 reach out their 
 hands, saying, Cast forth your souls ; this day shall ye receive 
 an ignominious punishment for that which ye have falsely 
 spoken concerning GOD ; and because ye have proudly re- 
 jected his signs. And now are ye come unto us alone, 5 as 
 we created you at first, 6 and ye have left that which we had 
 bestowed on you, behind your backs; neither do we see 
 with you your intercessors, 7 whom ye thought to have been 
 partners with GOD among you: now is the relation between 
 you cut off, and what ye imagined hath deceived you. 8 GOD 
 causeth the grain and the date-stone to put forth: he 
 
 the labour of writing, but the liberty, in a great measure at least, of putting 
 the truths into their own words and manner of expression. 
 
 1 Falsely pretending to have received revelations from him, as did Mosei- 
 lama, Al Aswad al Ansi, and others. 
 
 a As did Abda'llah Ebn Saad Ebn Abi Sarah, who for some time was the 
 prophet's amanuensis, and when these words were dictated to him as re- 
 vealed, viz., We created man of a purer kind of clay, &c. (Chap. XXIIL), cried 
 out, by way of admiration, Blessed be GOD the best Creator ! and being ordered 
 by Mohammed to write these words down also, as part of the inspired passage, 
 began to think himself as great a prophet as his master. (Al Beidawi.) Where- 
 upon he took upon himself to corrupt and alter the Koran according to his own 
 fancy, and at length apostatizing, was one of the ten who were proscribed 
 at the taking of Mecca (Sale, Prelim. Disc. p. 59), and narrowly escaped with 
 life on his recantation, by the interposition of Othman Ebn Affan, whose 
 foster-brother he was. (Abulfeda, Vit. Moh. p. 109.) 
 
 3 For some Arabs, it seems, had the vanity to imagine, and gave out, that, 
 if they pleased, they could write a book nothing inferior to the Koran. 
 
 4 See before, p. 124, note. 
 
 5 That is, without your wealth, your children, or your friends, which ye so 
 much depended on in your lifetime. 
 
 i.e., Naked and helpless. 
 T Or false gods. 
 
 Concerning the intercession of your idols, or the disbelief of future 
 rewards and punishments. 
 
130 THE KORAN [CHAP, vi, 
 
 bringeth forth the living from the dead, and he bringeth forth 
 the dead from the living, 1 This is GOD. Why therefore are 
 ye turned away from him ? He causeth the morning to 
 appear ; and hath ordained the night for rest, and the sun 
 and the moon for the computing of time. This is the disposi- 
 tion of the mighty, the wise God. It is he who hath ordained 
 the stars for you, that ye may be directed thereby in the 
 darkness of the land and of the sea. We have clearly shown 
 forth our signs, unto people who understand. It is he who 
 hath produced you from one soul ; and hath provided for you 
 a sure receptacle and a repository. 2 We have clearly shown 
 forth our signs, unto people who are wise. It is he who 
 sendeth down water from heaven, and we have thereby pro- 
 duced the springing buds of all things, and have thereout pro- 
 duced the green thing, from which we produce the grain 
 growing in rows, and palm-trees from whose branches pro- 
 ceed clusters of dates hanging close together ; and gardens 
 of grapes, and olives, and pomegranates, both like and unlike 
 to one another. Look on their fruits, when they bear fruit, 
 and their growing to maturity. Verily herein are signs, unto 
 people who believe. Yet they have set up the genii 3 as 
 partners with GOD, although he created them : and they 
 have falsely attributed unto him sons and daughters, 4 with- 
 out knowledge. Praise be unto him ; and far be that from 
 him which they attribute unto him \ He is the maker of 
 heaven and earth : how should he have issue, since he hath 
 no consort ? he hath created all things, and he is omniscient. 
 This is GoD your LORD ; there is no GOD but he, the creator 
 of all things ; therefore serve him ; for he taketh care of all 
 things. The sight comprehendeth him not, but he compre- 
 hendeth the sight ; he is the gracious, 5 the wise. Now have 
 evident demonstrations come unto you from your LORD ; 
 whoso seeth them, the advantage thereof will redound to his own 
 soul ; and whoso is wilfully blind, the consequence will be to 
 
 1 See Chap. III. p. 46. 
 
 2 Nstmely, in the loins of your fathers, and the wombs of your mothers. 
 (Al Beidawi.) 
 
 3 This word signifies properly the genus of rational, invisible beings, 
 whether angels, devils, or that intermediate species usually called genii. 
 Some of the commentators therefore, in this place, understand the angels 
 whom the pagan Arabs worshipped ; and others the devils, either because 
 they became their servants by adoring idols at their instigation, or else 
 because, according to the Magian system, they looked on the devil as a 
 sort of creator, making him the author and principle of all evil, and GOD 
 the author of good only. (Al Beidawi.) 
 
 * Sale, Prel. Disc, p. 19. 
 
 5 Or, as the word may be translated, the incomprehensible. (Al Beidawi.) 
 
CHAP, vi.] CATTLE 131 
 
 himself. I am not a keeper over you. Thus do we variously 
 explain our signs ; that they may say, Thou hast studied 
 diligently ;* and that we may declare them unto people of 
 understanding. Follow that which hath been revealed unto 
 thee from thy LORD ; there is no GOD but he : retire there- 
 fore from the idolaters. If GOD had so pleased, they had not 
 been guilty of idolatry. We have not appointed thee a keeper 
 over them ; neither art thou a guardian over them. Revile 
 not the idols which they invoke besides GOD, lest they 
 maliciously revile GOD, without knowledge. Thus have we 
 prepared for every nation their works : hereafter unto GOD 
 shall they return, and he shall declare unto them that which 
 they have done. They have sworn by GOD, by the most 
 solemn oath, that if a sign came unto them, they would 
 certainly believe therein : Say, Verily signs are in the power 
 of GOD alone ; and he permitteth you not to understand that 
 when they come, they will not believe. 2 And we will turn 
 aside their hearts and their sight from the truth, as they be- 
 lieved not therein 3 the first time ; and we will leave them to 
 wander in their error. (VIII.) 4 And though we had sent down 
 angels unto them, and the dead had spoken unto them, and 
 we had gathered together before them all things in one 
 view ; 5 they would not have believed, unless GOD had so 
 pleased : but the greater part of them know it not. Thus 
 have we appointed unto every prophet an enemy ; the 
 devils of men, and of genii : who privately suggest the one 
 to the other specious discourses to deceive : but if thy LORD 
 pleased, they would not have done it. Therefore leave them, 
 and that which they have falsely imagined ; and let the 
 hearts of those be inclined thereto, who believe not in the 
 life to come ; and let them please themselves therein, and 
 let them gain that which they are gaining. Shall I seek 
 
 1 That is, Thou hast been instructed by the Jews and Christians in these 
 matters, and only retailest to us what thou hast learned of them. For this 
 the infidels objected to Mohammed, thinking it impossible for him to dis- 
 course on subjects of so high a nature in so pertinent a manner, without 
 being well versed in the doctrines and sacred writings of those people. 
 
 8 In this passage Mohammed endeavours to excuse his inability of working 
 a miracle, as had been demanded of him ; declaring that GOD did not think 
 fit to comply with their desires ; and that if he had so thought fit, yet it had 
 been in vain, because if they were not convinced by the Koran, they would 
 not be convinced by the greatest miracle. (Luke xvi. 31.) 
 
 3 i.e., in the Koran. 
 
 4 Section VIII. begins. (See Sale, Prel. Disc. p. 63.) 
 
 5 For the Meccans required that Mohammed should either show them an 
 angel descending from heaven in their sight, or raise their dead fathers, 
 that they might discourse with them, or prevail on GOD and his angels to 
 appear to them in a body. 
 
132 THE KORAN [CHAP. vi. 
 
 after any other judge besides GOD to judge between us ? It 
 is he who hath sent down unto you the book of the Koran, 
 distinguishing between good and evil ; and they to whom we 
 gave the scripture know that it is sent down from thy LORD, 
 with truth. Be not therefore one of those who doubt thereof. 
 The words of thy LORD are perfect in truth and justice ; 
 there is none who can change his words i 1 he both heareth 
 and knoweth. But if thou obey the greater part of them 
 who are in the earth, they will lead thee aside from the path 
 of GOD : they follow an uncertain opinion only, 2 and speak 
 nothing but lies ; verily thy LORD well knoweth those who 
 go astray from his path, and well knoweth those who are 
 rightly directed. Eat of that whereon the name of GOD 
 hath been commemorated, 3 if ye believe in his signs : and 
 why do ye not eat of that whereon the name of GOD hath 
 been commemorated ? since he hath plainly declared unto 
 you what he hath forbidden you ; except that which ye be 
 compelled to eat of by necessity ; many lead others into error, 
 because of their appetites, being void of knowledge ; but thy 
 LORD well knoweth who are the transgressors. Leave both 
 the outside of iniquity, and the inside thereof ; 4 for they who 
 commit iniquity shall receive the reward of that which they 
 shall have gained. Eat not therefore of that whereon the 
 name of GOD hath not been commemorated ; for this is 
 certainly wickedness : but the devils will suggest unto their 
 friends, that they dispute with you concerning this precept ; 
 but if ye obey them, ye are surely idolaters. Shall he who 
 hath been dead, and whom we have restored unto life, and 
 unto whom we have ordained a light, whereby he may walk 
 among men, be as he whose similitude is in darkness, from 
 whence he shall not come forth ? 5 Thus was that which the 
 infidels are doing, prepared for them. And thus have we 
 placed in every city chief leaders of the wicked men thereof, 8 
 
 1 Some interpret this of the immutability of GOD'S decree, and the cer- 
 tainty of his threats and promises ; others, of his particular promise to 
 preserve the Koran from any such alterations or corruptions as they imagine 
 to have happened to the Pentateuch and the Gospel (Sale, Prel. Disc., and 
 Chap. XV.) ; and others of the unalterable duration of the Mohammedan 
 law, which they hold is to last till the end of the world, there being no other 
 prophet, law, or dispensation to be expected after it. 
 
 * Imagining that the true religion was that which their idolatrous ancestors 
 professed. 
 
 3 See Chap. II., p. 24, and Chap. V., p. 97. 
 
 4 That is, both open and secret sins. 
 
 6 The persons primarily intended in this passage, were Hamza, Moham- 
 med's uncle, and Abu Jahl; others, instead of Hamza, name Omar, or 
 Ammar. 
 
 6 In the same manner as we have done in Mecca. 
 
CHAP, vi.] CATTLE 133 
 
 that they may act deceitfully therein ; but they shall act 
 deceitfully against their own souls only ; and they know it 
 not. And when a sign 1 cometh unto them, they say, We will 
 by no means believe until a revelation be brought unto us, 
 like unto that which hath been delivered unto the messengers 
 of Goo. 2 GOD best knoweth whom he will appoint for his 
 messenger. 3 Vileness in the sight of GOD shall fall upon those 
 who deal wickedly, and a grievous punishment, for that they 
 have dealt deceitfully. And whomsoever GOD shall please to 
 direct, he will open his breast to receive the faith of Islam : 
 but whomsoever he shall please to lead into error, he will 
 render his breast straight and narrow, as though he were 
 climbing up to heaven. 4 Thus doth GOD inflict a terrible 
 punishment on those who believe not. This is the right way 
 of thy LORD. Now have we plainly declared our signs unto 
 those people who will consider. They shall have a dwelling 
 of peace with their LORD, and he shall be their patron, be- 
 cause of that which they have wrought. Think on the day 
 whereon GOD shall gather them all together, and shall say, O 
 company of genii, 5 ye have been much concerned with man- 
 kind ; 6 and their friends from among mankind shall say, O 
 LORD, the one of us hath received advantage from the other, 7 
 and we are arrived at our limited term 8 which thou hast 
 appointed us. GOD will say, Hell fire shall be your habita- 
 tion, therein shall ye remain for ever ; unless as GOD shall 
 please to mitigate your pains? for thy LORD is wise and 
 
 1 i.e., Any verse or passage of the Koran. 
 
 a These were the words of the Koreish, who thought that there were 
 persons among themselves more worthy of the honour of being GOD'S 
 messenger than Mohammed. 
 
 3 Literally, Where he will place his commission. GOD, says Al Beidawi, 
 bestows not the gift of prophecy on any one on account of his nobility or 
 riches, but for their spiritual qualifications ; making choice of such of his 
 servants as he pleases, and who he knows will execute their commissions 
 faithfully. 
 
 4 Or had undertaken the most impossible thing in the world. In like 
 manner shall the heart of such a man be incapable of receiving the truth. 
 
 5 That is, of devils. (Al Beidawi.) 
 
 6 In tempting and seducing them to sin. 
 
 7 The advantage which men received from the evil spirits, was their 
 raising and satisfying their lusts and appetites ; and that which the latter 
 received in return, was the obedience paid them by the former, &c. (Al 
 Beidawi, Jallalo'ddin.) 
 
 8 viz., The day of resurrection, which we believed not in the other world. 
 
 9 The commentators tell us that this alleviation of the pains of the damned 
 will be when they shall be taken out of the fire to drink the boiling water 
 ( J allalo'ddin), or to suffer the extreme cold, called Al Zamharir, which is to 
 be one part of their punishment ; but others think the respite which GOD 
 will grant to some before they are thrown into hell, is here intended. (Al 
 Beidawi.) According to the exposition of Ebn Abbas, these words may be 
 
134 THE KORAN [CHAP. vi. 
 
 knowing. Thus do we set some of the unjust over others of 
 them, because of that which they have deserved. O com- 
 pany of genii and men, did not messengers from among 
 yourselves come unto you, 1 rehearsing my signs unto you, 
 and forewarning you of the meeting of this your day ? They 
 shall answer, We bear witness against ourselves : the present 
 life deceived them : and they shall bear witness against 
 themselves that they were unbelievers. This hath been the 
 method of GOD'S dealing with his creatures, because thy LORD 
 would not destroy the cities in their iniquity, while their 
 inhabitants were careless. 2 Every one shall have degrees 
 of recommence of that which they shall do ; for thy LORD is 
 not regardless of that which they do, and thy LORD is self- 
 sufficient and endued with mercy. If he pleaseth he can 
 destroy you, and cause such as he pleaseth to succeed you, in 
 like manner as he produced you from the posterity of other 
 people. Verily that which is threatened you shall surely 
 come to pass ; neither shall ye cause it to fail. Say unto 
 those of Mecca, O my people, act according to your power ; 
 verily I will act according to my duty : 3 and hereafter shall 
 ye know whose will be the reward of paradise. The ungodly 
 shall not prosper. Those of Mecca set apart unto GOD a 
 portion of that which he hath produced of the fruits of the 
 earth, and of cattle ; and say, This belongeth unto GOD 
 (according to their imagination), and this unto our com- 
 panions. 4 And that which is destined for their companions 
 cometh not unto GOD ; yet that which is set apart unto GOD 
 cometh unto their companions. 5 How ill do they judge ! 
 In like manner have their companions induced many of the 
 
 rendered, Unless him whomGoo shall please to deliver thence. (Sale, Prelim. 
 Disc. Sect. IV.) 
 
 1 It is the Mohammedan belief that apostles were sent by GOD for the 
 conversion both of genii and of men ; being generally of the human race 
 (as Mohammed, in particular, who pretended to have a commission to preach 
 to both kinds) ; according to this passage, it seems there must have been 
 prophets of the race of genii also, though their mission be a secret to us. 
 
 2 Or considered not their danger ; but GOD first sent some prophet to 
 them to warn them of it, and to invite them to repentance. 
 
 3 1 hat is, ye may proceed in your rebellion against GOD and your malice 
 towards me, and be confirmed in your infidelity ; but I will persevere to 
 bear your insults with patience, and to publish those revelations which GOD 
 has commanded me. (Al Beidawi.) 
 
 * i.e., Our idols. In which sense this word is to be taken through the 
 whole passage. 
 
 5 As to this custom of the pagan Arabs, see Sale, Prel. Disc. p. 17. To 
 
 what is there said we may add, that the share set apart for GOD was em- 
 ployed chiefly in relieving the poor and strangers, and the share of the 
 
 idols, for paying their priests and providing sacrifices for them. (Al 
 Beidawi, Jallalo'ddin.) 
 
CHAP, vi.] CATTLE 135 
 
 idolaters to slay their children, 1 that they might bring them 
 to perdition, and that they might render their religion obscure 
 and confused unto them. 2 But if GOD had pleased, they 
 had not done this : therefore leave them, and that which 
 they falsely imagine. They also say, These cattle and fruits 
 of the earth are sacred ; none shall eat thereof but who we 
 please 3 (according to their imagination) ; and there are 
 cattle whose backs are forbidden to be ridden on, or laden with 
 burdens ; 4 and there are cattle on which they commemorate 
 not the name of GOD when they slay them, 5 devising a lie 
 against him : GOD shall reward them for that which they 
 falsely devise. And they say, That which is in the bellies 
 of these cattle, 6 is allowed our males to eat, and is forbidden 
 to our wives : but if it prove abortive, then they are both 
 partakers thereof. 7 GOD shall give them the reward of 
 their attributing these things to him : he is knowing and wise. 
 They are utterly lost who have slain their children foolishly, 8 
 without knowledge ; 9 and have forbidden that which 
 GOD hath given them for food, devising a lie against GOD. 
 They have erred, and were not rightly directed. He it is who 
 produceth gardens of vines, both those which are supported 
 on trails of wood, and those which are not supported, and 10 
 palm-trees, and the corn affording various food, and olives, 
 and pomegranates, alike and unlike unto one another. Eat 
 of their fruit, when they bear fruit, and pay the due thereof 
 on the day whereon ye shall gather it ;" but be not pro- 
 
 I Either by that inhuman custom, which prevailed among those of Kendah 
 and some other tribes of burying their daughters alive, so soon as they were 
 born, if they apprehended they could not maintain them (Chap. LXXXI.) ; 
 or else by offering them to their idols, at the instigation of those who had the 
 custody of their temples. (Al Beidawi.) 
 
 * By corrupting with horrid superstitions that religion which Ismael had 
 left to his posterity. (Al Beidawi.) 
 
 3 That is, those who serve our idols, and are of the male sex ; for the 
 women were not allowed to eat of them. (Al Beidawi.) 
 
 * Which they superstitiously exempted from such services, in some 
 particular, cases, as they did the Bahira, the Saiba, and the Hami. (See 
 Chap. V., p. 97, and Sale, Prel. Disc. Sect. V., p. 138.) 
 
 5 See Chap. V., p. 97. 
 
 6 That is, the foetus or embryos of the Bahira and the Saiba, which shall 
 be brought forth alive. 
 
 7 For if those cattle cast their young, the women might eat thereof as 
 well as the men. 
 
 8 See above, note. 1 
 
 9 Not having a due sense of GOD'S providence. 
 
 10 Or, as some choose to interpret the words, Trees or plants which are 
 planted by the labour of man, and those which grow naturally in the deserts and 
 on mountains. 
 
 II That is, give alms thereof to the poor. And these alms, as Al Beidawi 
 observes, were what they used to give before the Zacat, or legal alms, was 
 
136 THE KORAN [CHAP. vi. 
 
 fuse, 1 for GOD loveth not those who are too profuse. And GOD 
 hath given you some cattle fit for bearing of burdens, and 
 some fit for slaughter only. Eat of what GOD hath given 
 you for food ; and follow not the steps of Satan, for he is 
 your declared enemy. Four pairs 2 of cattle hath GOD given 
 you ; of sheep one pair, and of goats one pair. Say unto 
 them, Hath GOD forbidden the two males, of sheep and of 
 goats, or the two females ; or that which the wombs of the 
 two females contain ? Tell me with certainty, if ye speak 
 truth. And of camels hath GOD given you one pair, and of 
 oxen one pair. Say, Hath he forbidden the two males of 
 these, or the two females ; or that which the wombs of the 
 two females contain ? 3 Were ye present when GOD com- 
 manded you this ? And who is more unjust than he who 
 deviseth a lie against Goo, 4 that he may seduce men without 
 understanding ? Verily GOD direct eth not unjust people. 
 Say, I find not in that which hath been revealed unto me, 
 anything forbidden unto the eater, that he eat it not, except 
 it be that which dieth of itself, or blood poured forth, 5 or 
 swine's flesh : for this is an abomination : or that which is 
 profane, having been slain in the name of some other than 
 of GOD. But whoso shall be compelled by necessity to eat 
 of these things, not lusting, nor wilfully transgressing, verily 
 thy LORD will be gracious unto him and merciful. Unto 
 the Jews did we forbid every beast having an undivided hoof ; 
 and of bullocks and sheep, we forbade them the fat of both ; 
 except that which should be on their backs, or their inwards, 6 
 or which should be intermixed with the bone. 7 This have 
 we rewarded them with, because of their iniquity ; and we 
 
 instituted, which was done after Mohammed had retired from Mecca, where 
 this verse was revealed. Yet some are of another opinion, and for this very 
 reason will have the verse to have been revealed at Medina. 
 
 1 i.e., Give not so much thereof in alms as to leave your own families in 
 want, for charity begins at home. 
 
 * Or, literally, eight males and females paired together ; that is, four of 
 each sex, and two of every distinct kind. 
 
 3 In this passage Mohammed endeavours to convince the Arabs of their 
 superstitious folly in making it unlawful, one while, to eat the males of 
 these four kinds of cattle ; another while, the females ; and at another time, 
 their young. (Al Beidawi.) 
 
 4 The person particularly intended here, some say, was Amru Ebn 
 Lohai, king of Hejaz, a great introducer of idolatry and superstition among 
 the Arabs. (Al Beidawi; Sale, Prel. Disc., and Pocock Spec. p. 80.) 
 
 5 That is, fluid blood ; in opposition to what the Arabs suppose to be also 
 blood, but not fluid, as the liver and the spleen. (Al Beidawi, Jallalo'ddin.) 
 
 6 See Levit. vii. 23, and iii. 16. 
 
 7 viz., The fat of the rumps or tails of sheep, which are very large in the 
 East, a small one weighing ten or twelve pounds, and some, it is reported, 
 Sio less than threescore. 
 
CHAP, vi.] CATTLE 137 
 
 are surely speakers of truth. If they accuse thee of im- 
 posture, say, Your LORD is endued with extensive mercy ; 
 but his severity shall not be averted from wicked people. 
 The idolaters will say, If GOD had pleased, we had not been 
 guilty of idolatry, neither our fathers ; and pretend that we 
 have not forbidden them anything. Thus did they who 
 were before them accuse the prophets of imposture, until they 
 tasted our severe punishment. Say, Is there with you any 
 certain knowledge of what ye allege, that ye may produce it 
 unto us ? Ye follow only a false imagination ; and ye only 
 utter lies. Say, Therefore unto GOD belongeth the most 
 evident demonstration ; for if he had pleased, he had directed 
 you all. Say, Produce your witnesses, who can bear testimony 
 that GOD hath forbidden this. But if they bear testimony 
 of this, do not thou bear testimony with them, nor do thou 
 follow the desires of those who accuse our signs of falsehood, 
 and who believe not in the life to come, and equalize idols 
 with their LORD. Say, Come, 1 I will rehearse that which your 
 LORD hath forbidden you ; that is to say, that ye be not 
 guilty of idolatry, and that ye show kindness to your parents, 
 and that ye murder not your children for fear lest ye be 
 reduced to poverty : we will provide for you and them ; and 
 draw not near unto heinous crimes, 2 neither openly nor in 
 secret ; and slay not the soul which GOD hath forbidden 
 you to slay, unless for a just cause. 3 This hath he enjoined 
 you that ye may understand. And meddle not with the 
 substance of the orphan, otherwise than for the improving 
 thereof, until he attain his age of strength ; and use a full 
 measure and a just balance. We will not impose a task 
 on any soul, beyond its ability. And when ye pronounce 
 judgment observe justice, although it be for or against one 
 who is near of kin, and fulfil the covenant of GOD. This 
 hath God commanded you, that ye may be admonished ; 
 and that ye may know that this is my right way : therefore 
 follow it, and follow not the paths of others, lest ye be scattered 
 from the path of God. This hath he commanded you, that 
 ye may take heed. We gave also unto Moses the book of 
 the Law ; a perfect rule unto him who should do right, and a 
 determination concerning all things needful, and a direction, 
 and mercy ; that the children of Israel might believe the 
 
 1 This and the two following verses J allalo'ddin supposes to have been 
 revealed at Medina. 
 
 8 The original word signifies peculiarly fornication and avarice. 
 3 As for murder, apostasy, or adultery (Al Beidawi.) 
 
138 THE KORAN [CHAP. vi. 
 
 meeting of their LORD. And this book which we have now 
 sent down, is blessed ; therefore follow it and fear God, that 
 ye may obtain mercy : lest ye should say, The scriptures 
 were only sent down unto two people * before us ; and we 
 neglected to peruse them with attention : 2 or lest ye should 
 say, If a book of divine revelations had been sent down unto 
 us, we would surely have been better directed than they. 3 
 And now hath a manifest declaration come unto you from 
 your LORD, and a direction and mercy : and who is more 
 unjust than he who deviseth lies against the signs of GOD, 
 and turneth aside from them ? We will reward those who 
 turn aside from our signs with a grievous punishment, 
 because they have turned aside. Do they wait for any other 
 than that the angels should come unto them, to part their 
 souls from tlieir bodies ; or that thy LORD should come to 
 punish them ; or that some of the signs of thy LORD should 
 come to pass, showing the day of judgment to be at hand.* 
 On the day whereon some of thy LORD'S signs shall come to 
 pass, its faith shall not profit a soul which believed not 
 before, or wrought not good in its faith. 5 Say, Wait ye 
 for this day ; we surely do wait JOY it. They who make a 
 division in their religion, 6 and become sectaries, have thou 
 nothing to do with them ; their affair belongeth only unto 
 GOD. Hereafter shall he declare unto them that which 
 they have done. He who shall appear with good works, 
 shall receive a tenfold recompence for the same ; but he who 
 shall appear with evil works, shall receive only an equal 
 pimishment for the same ; and they shall not be treated 
 unjustly. Say, Verily my LORD hath directed me into a 
 
 1 That is, the Jews and the Christians. 
 
 * Either because we knew nothing of them, or did not understand the 
 language wherein they were written. 
 
 3 Because of the acuteness of our wit, the clearness of our understanding, 
 and our facility of learning sciences as appears from our excelling in 
 history, poetry, and oratory, notwithstanding we are illiterate people. (Al 
 Beidawi.) 
 
 * Al Beidawi, from a tradition of Mohammed, says that ten signs will 
 precede the last day, viz., the smoke, the beast of the earth, an eclipse in 
 the east, another in the west, and a third in the peninsula of Arabia, the 
 appearance of Antichrist, the sun's rising in the west, the irruption of Gog 
 and Magog, the descent of Jesus on earth, and fire which shall break forth 
 from Aden. (Sale, Prel. Disc. Sect. IV., p. 85.) 
 
 6 For faith in the next life will be of no advantage to those who have not 
 believed in this ; nor yet faith in this life without good works. 
 
 6 That is, who believe in part of it, and disbelieve other parts of it, or who 
 form schisms therein. Mohammed is reported to have declared that the 
 Jews were divided into seventy-one sects, and the Christians into seventy- 
 two ; and that his own followers would be split into seventy-three sects ; 
 and that all of them would'be damned, except only one of each. (Al Beidawi.) 
 
CHAP, vii.] AL ARAF 139 
 
 right way, a true religion, the sect of Abraham the orthodox ; 
 and he was no idolater. Say, Verily my prayers, and my 
 worship, and my life, and my death are dedicated unto GOD, 
 the LORD of all creatures : he hath no companion. This 
 have I been commanded : I am the first Moslem 1 Say, 
 shall I desire any other LORD besides GOD ? since he is the 
 LORD of all things ; and no soul shaD acquire any merits 
 or demerits but for itself ; and no burdened soul shall bear 
 the burden of another. 2 Moreover unto your LORD shall 
 ye return ; and he shall declare unto you that concerning 
 which ye now dispute. It is he who hath appointed you to 
 succeed your predecessors in the earth, and hath raised some 
 of you above others by various degrees of worldly advantages, 
 that he might prove you by that which he hath bestowed 
 on you. Thy LORD is swift in punishing ; and he is also 
 gracious and merciful. 
 
 VII 
 
 THE CHAPTER OF AL ARAF 3 
 
 Revealed at Mecca. 4 
 
 IN THE XAME OF THE MOST MERCIFUL GOD. 
 
 AL. M. S. 5 A book hath been sent down unto thee : 
 and therefore let there be no doubt in thy breast 
 concerning it ; that thou mayest preach the same, and that 
 it may be an admonition unto the faithful. Follow that 
 which hath been sent down unto you from your LORD ; 
 and follow no guides besides him : how little will ye be 
 warned ! How many cities have we destroyed ; which our 
 vengeance overtook by night, 6 or while they were reposing 
 themselves at noonday ! 7 And their supplication, when our 
 
 1 See before, p. 119. 
 
 4 This was revealed in answer to the pressing instances of the idolaters, 
 who offered to take the crime upon themselves, if Mohammed would conform 
 to their worship. (Al Beidawi.) 
 
 3 Al Araf signifies the partition between paradise and hell, which is 
 mentioned in this chapter. (Sale, Prel. Disc. Sect. IV., p. 101.) 
 
 4 Some, however, except five or eight verses, begin at these words, And 
 ask them concerning the city, &c. 
 
 6 The signification of those letters the more sober Mohammedans confess 
 GOD alone knows. Some, however, imagine they stand for Allah, Gabriel, 
 Mohammed, on whom be peace. (See Sale. Prel. Disc. p. 64.) 
 
 B As it did the inhabitants of Sodom and Gomorrah, to whom Lot was 
 sent 
 
 7 As happened to the Midianites, to whom Shoaib preached. 
 
140 THE KORAN [CHAP. vn. 
 
 punishment came upon them, was no other than that they 
 said, Verily we have been unjust. We will surely call those 
 to an account, unto whom a prophet hath been sent ; and 
 we will also call those to account who have been sent unto 
 them. And we will declare their actions unto them with 
 knowledge ; for we are not absent from them. The weighing 
 of men's actions on that day shall be just ; * and they whose 
 balances laden with their good works shall be heavy, are those 
 who shall be happy ; but they whose balances shall be light, 
 are those who have lost their souls, because they injured our 
 signs. And now have we placed you on the earth, and have 
 provided you food therein : but how little are ye thankful ! 
 We created you, and afterwards formed you ; and then said 
 unto the angels, Worship Adam ; and they all worshipped 
 him, except Eblis, who was not one of those who worshipped. 2 
 God said unto him, What hindered thee from worshipping 
 Adam, since I had commanded thee ? He answered, I am 
 more excellent than he : thou hast created me of fire, and 
 hast created him of clay. God said, Get thee down therefore 
 from paradise ; for it is not fit that thou behave thyself 
 proudly therein : get thee hence ; thou shalt be one of the 
 contemptible. He answered, Give me respite until the day 
 of resurrection. God said, Verily thou shalt be one of those 
 who are respited. 3 The devil said, Because thou hast depraved 
 me, I will lay wait for men in thy strait way ; then will I 
 come upon them from before, and from behind, and from 
 their right hands, and from their left ; 4 and thou shalt not 
 find the greater part of them thankful. God said unto him, 
 Get thee hence, despised, and driven far away : verily 
 whoever of them shall follow thee, I will surely fill hell with 
 you all : but as for thee, O Adam, dwell thou and thy wife 
 in paradise ; and eat of the fruits thereof wherever ye will ; 
 but approach not this tree, lest ye become of the number 
 of the unjust. And Satan suggested to them both, that 
 he would discover unto them their nakedness, which was 
 hidden from them ; and he said, Your LORD hath not for- 
 
 1 Sale, Prel. Disc. Sect. IV., p. 96. 
 a Chap. II., p. 5, &c. 
 
 3 As the time till which the devil is reprieved is not particularly expressed, 
 the commentators suppose his request was not wholly granted ; but agree 
 that he shall die, as well as other creatures, at the second sound of the 
 trumpet. (Al Beidawi. Sale, Prel. Disc. Sect. IV., and D'Herbelot, Bibl. 
 Orient. Art. Eblis.) 
 
 4 i.e., I will attack them on every side that I shall be able. The other 
 two ways, viz., from above and from under their feet, are omitted, say the 
 commentators, to show that the devil's power is limited. (Al Beidawi.) 
 
CHAP, vn.] AL ARAF 141 
 
 bidden you this tree, for any other reason but lest ye should 
 become angels, or lest ye become immortal. And he sware 
 unto them, saying, Verily I am one of those who counsel you 
 aright. And he caused them to fall through deceit. 1 And 
 when they had tasted of the tree, their nakedness appeared 
 unto them ; 2 and they began to join together the leaves of 
 paradise, 3 to cover themselves. And their LORD called to 
 them, saying, Did I not forbid you this tree ; and did I not 
 say unto you, Verily Satan is your declared enemy ? They 
 answered, O LORD, we have dealt unjustly with our own 
 souls ; and if thou forgive us not, and be not merciful unto 
 us, we* shall surely be of those who perish. God said, Get ye 
 down, the one of you an enemy unto the other ; and ye shall 
 have a dwelling-place upon earth, and a provision for a 
 season. He said, Therein shall ye live, and therein shall ye 
 die, and from thence shall ye be taken forth at the resurrection. 
 O children of Adam, we have sent down unto you apparel, 4 
 to conceal your nakedness, and fair garments ; but the 
 clothing of piety is better. This is one of the signs of GOD ; 
 that peradventure ye may consider. O children of Adam, 
 let not Satan seduce you, as he expelled your parents out of 
 paradise, by stripping them of their clothing, that he might 
 show them their nakedness : verily he seeth you, both he 
 and his companions, whereas ye see not them. 5 We have 
 appointed the devils to be the patrons of those who believe 
 not : and when they commit a filthy action, they say, We 
 found our fathers practising the same ; and GOD hath com- 
 
 1 The Mohammedan gospel of Barnabas tells us, that the sentence which 
 GOD pronounced on the serpent for introducing the devil into paradise (see the 
 notes to Chap. II. p. 5). was, that he should not only be turned out of 
 paradise, but that he should have his legs cut off by the angel Michael, with 
 the sword of GOD ; and that the devil himself, since he had rendered our 
 first parents unclean, was condemned to eat the excrements of them and all 
 their posterity ; which two last circumstances I do not remember to have 
 read elsewhere. The words of the manuscript are these : Y llamo [Dios] 
 a la serpiente, y a Michael, aquel que tiene la espada de Dios, y le dixo ; A questa 
 sierpe es acelerada, echala la primera del parayso, y cortale las piernas, y si 
 quisiere caminar, arrastrara la vida por tierra. Y llamo a Satanas, el qual 
 vino riendo, y dixole ; Porque tu reprobo has enganado a aquestos, y los has 
 kecho immundos ? Yo quiero que toda immundicia suya, y de todos sus hijos, 
 en saliendo de sus ci:erpos entre por tu boca, porque en verdad ellos haran 
 penitencia, y tu quedaras harto de immundicia, 
 
 2 Which they had not perceived before ; being clothed, as some say, with 
 light, or garments of paradise, which fell from them on their disobedience. 
 Yahya imagines their nakedness was hidden by their hah*. (Chap. II. 5.) 
 
 3 Which it is said were fig leaves. (Chap. II. 5.) 
 
 4 Not only proper materials, but also ingenuity of mind and dexterity 
 of hand to make use of them. (Chap. II. 5.) 
 
 5 Because of the subtlety of their bodies, and their being void of all 
 colour. (Jallalo'ddin.) 
 
142 THE KORAN [CHAP. vtl. 
 
 manded us to do it. Say, Verily GOD commandeth not filthy 
 actions. Do ye speak concerning GOD that which ye know 
 not ? Say, My LORD hath commanded me to observe justice ; 
 therefore set 5/our faces to pray at every place of worship, 
 and call upon him, approving unto him the sincerity of your 
 religion. As he produced you at first, so unto him shall ye 
 return. A part of mankind hath he directed ; and a part 
 hath been justly led into error, because they have taken the 
 devils for their patrons besides GOD, and imagine that they 
 are rightly directed. O children of Adam, take your decent 
 apparel at every place of worship, 1 and eat and drink, 2 
 but be not guilty of excess ; for he loveth not those who are 
 guilty of excess. Say, Who hath forbidden the decent 
 apparel of GOD, which he hath produced for his servants, 
 and the good things which he hath provided for food ? Say, 
 These things are for those who believe, in this present life, 
 but peculiarly on the day of resurrection. 3 Thus do we 
 distinctly explain our signs unto people who understand. 
 Say, Verily my LORD hath forbidden filthy actions, both 
 that which is discovered thereof, and that which is concealed, 
 and also iniquity, and unjust violence ; and hath forbidden 
 you to associate with GOD that concerning which he hath 
 sent you down no authority, or to speak of GOD that which 
 ye know not. Unto every nation there is a prefixed term ; 
 therefore when their term is expired, they shall not have 
 respite for an hour, neither shall they be anticipated. O 
 children of Adam, verily apostles from among you shall come 
 unto you, who shall expound my signs unto you : whosoever 
 therefore shall fear God and amend, there shall come no fear 
 on them, neither shall they be grieved. But they who shall 
 accuse our signs of falsehood, and shall proudly reject them, 
 they shall be the companions of hell fire ; they shall remain 
 
 1 This passage was revealed to reprove an immodest custom of the pagan 
 Arabs, who used to encompass the Caaba naked, because clothes, they said, 
 were the signs of their disobedience to GOD. (Al Beidawi, Jallalo'ddm.) 
 The Sonna orders that, when a man goes to prayers, he should put on his 
 better apparel, out of respect to the divine majesty before whom he is to 
 appear. But as the Mohammedans think it indecent, on the one hand, to 
 come into God's presence in a slovenly manner, so they imagine, on the other, 
 that they ought not to appear before him in habits too rich or sumptuous, 
 and particularly in clothes adorned with gold or silver, lest they should seem 
 proud. 
 
 2 The sons of Amer, it is said, when they performed the pilgrimage to 
 Mecca, used to eat no more than was absolutely necessary, and that not of 
 the more 'delicious sort of food, which abstinence they looked upon as a piece 
 of merit, but they are here told the contrary. (Al Beidawi, Jallalo'ddin.) 
 
 8 Because then the wicked, who also partook of the blessings of this life, 
 will have no share in the enjoyments of the next. 
 
CHAP, vii.] AL ARAF 143 
 
 therein for ever. And who is more unjust than he who 
 deviseth a lie concerning GOD, or accuseth his signs of im- 
 posture ? Unto these shall be given their portion of worldly 
 happiness, according to what is written in the book of God's 
 decrees, until our messengers 1 come unto them, and shall 
 cause them to die ; saying, Where are the idols which ye 
 called upon, besides GOD ? They shall answer, They have 
 disappeared from us. And they shall bear witness against 
 themselves, that they were unbelievers. God shall say unto 
 them at the resurrection, Enter ye with the nations which 
 have preceded you, of genii and of men, into hell fire ; so 
 often as one nation shall enter, it shall curse its sister, 2 
 until they shall all have successively entered therein. The 
 latter of them shall say of the former of them, O LORD, these 
 have seduced us ; therefore inflict on them a double punish- 
 ment of the fire of hell. God shall answer, It shall be doubled 
 unto all ; 3 but ye know it not. And the former of them 
 shall say unto the latter of them, Ye have not therefore any 
 favour above us ; taste the punishment for that which ye 
 have gained. Verily they who shall charge our signs with 
 falsehood, and shall proudly reject them, the gates of heaven 
 shall not be opened unto them, 4 neither shall they enter into 
 paradise, until a camel pass through the eye of a needle ; 6 
 and thus will we reward the wicked doers. Their couch shall 
 be in hell, and over them shall be coverings of fire ; and 
 thus will we reward the unjust. But they who believe 
 and do that which is right (we will not load any soul but 
 according to its ability), they shall be the companions of 
 paradise ; they shall remain therein for ever. And we will 
 remove all grudges from their minds ; 6 rivers shall run at 
 their feet, and they shall say, Praised be GOD, who hath 
 directed us unto this felicity \ for we should not have been 
 
 1 viz., The angel of death and his assistants. 
 
 * That is, the nation whose example betrayed them into their idolatry 
 and other wickedness. 
 
 3 Unto those who set the example, because they not only transgressed 
 themselves, but were also the occasion of the others' transgression ; and 
 unto those who followed them, because of their own infidelity and their 
 imitating an ill example. (Al Beidawi, Jallalo'ddin.) 
 
 4 That is, when their souls shall, after death, ascend to heaven, they 
 shall not be admitted, but shall be thrown down into the dungeon under 
 the seventh earth. (Jallalo'ddin. Sale, Prel. Disc. Sect. IV.) 
 
 5 This expression was probably taken from our Saviour's words in the 
 gospel (Matt. xix. 24), though it be proverbial in the East. 
 
 fi So that, whatever differences or animosities there had been between 
 them in their lifetime, they shall now be forgotten, and give place to sincere 
 love and amity. This Ali is said to have hoped would prove true to him- 
 self and his inveterate enemies, Othmant, Telha and Al Zobeir. (Al Beidawi.) 
 
144 THE KORAN [CHAP. vn. 
 
 rightly directed, if GOD had not directed us : now are we 
 convinced by demonstration that the apostles of our LORD 
 came unto us with truth. And it shall be proclaimed unto 
 them, This is paradise, whereof ye are made heirs, as a reward 
 for that which ye have wrought. And the inhabitants * 
 of paradise shall call out to the inhabitants of hell fire, saying, 
 Now have we found that which our LORD promised us to be 
 true ; have ye also found that which your LORD promised 
 you to be true ? They shall answer, Yea. And a crier 2 
 shall proclaim between them, The curse of GOD shall be 
 on the wicked ; who turn men aside from the way of GOD, 
 and seek to render it crooked, and who deny the life to come. 
 And between the blessed and the damned there shall be a veil ; 
 and men shall stand on Al Araf, 3 who shall know every one 
 of them by their marks ; 4 and shall call unto the inhabitants 
 of paradise, saying, Peace be upon you : yet they shall not 
 enter therein, although they earnestly desire it. 5 And when 
 they shall turn their eyes towards the companions of hell 
 fire, they shall say, O LORD, place us not with the ungodly 
 people ! And those who stand on Al Araf shall call unto 
 certain men, 6 whom they shall know by their marks, and 
 shall say, What hath your gathering of riches availed you, 
 and that ye were puffed up with pride ? Are these the men 
 on whom ye sware that GOD would not bestow mercy ? 7 
 Enter ye into paradise ; there shall come no fear on you, 
 neither shall ye be grieved. 8 And the inhabitants of hell 
 fire shall call unto the inhabitants of paradise, saying, Pour 
 upon us some water, or of those refreshments which GOD 
 
 1 Literally, the companions. 
 
 2 This crier, some say, will be the angel Israfil. 
 
 3 Al Araf is the name of the wall or partition which, as Mohammed taught, 
 will separate paradise from hell. But as to the persons who are to be 
 placed thereon the commentators differ, as has been elsewhere observed. 
 (Sale, Prel. Disc. Sect. IV. p. 101.) 
 
 4 i.e., Who shall distinguish the blessed from the damned by their proper 
 characteristics ; such as the whiteness and splendour of the faces of the 
 former, and the blackness of those of the latter. (Al Beidawi.) 
 
 5 From this circumstance, it seems that their opinion is the most probable 
 who make this intermediate partition a sort of purgatory for those who, 
 though they deserve not to be sent to hell, yet have not merits sufficient 
 to gain them immediate admittance into paradise, and will be tantalized 
 here for a certain time with a bare view of the felicity of that place. 
 
 That is, the chiefs and ringleaders of the infidels. (Al Beidawi.) 
 
 7 These were the inferior and poorer among the believers, whom they 
 despised in their lifetimes as unworthy of God's favour. 
 
 8 These words are directed by an apostrophe, to the poor and despised 
 believers above mentioned. Some commentators, however, imagine these 
 and the next preceding words are to be understood of those who will be 
 confined in Al Araf ; and that the damned will, in return for their reproachful 
 
CHAP, vii.] AL ARAF 145 
 
 hath bestowed on you. 1 They shall answer, Verily GOD 
 hath forbidden them unto the unbelievers ; who made a 
 laughing-stock and a sport of their religion, and whom the 
 life of the world hath deceived : therefore this day will we 
 forget them, as they did forget the meeting of this day, and 
 for that they denied our signs to be from God. And now we 
 have brought unto those of Mecca a book of divine revelations : 
 we have explained it with knowledge ; a direction and mercy 
 unto people who shall believe. Do they wait for any other 
 than the interpretation thereof ? 2 On the day whereon 
 the interpretation thereof shall come, they who had forgotten 
 the same before, shall say, Now are we convinced by demon- 
 stration that the messengers of our LORD came unto us with 
 truth : shall we therefore have any intercessors, who will 
 intercede for us ? or shall we be sent back into the world, 
 that we may do other works than what we did in our lifetime ? 
 But now have they lost their souls ; and that which they 
 impiously imagined, hath fled from them. 3 Verily your LORD 
 is GOD, who created the heavens and the earth in six days ; 
 and then ascended his throne : he causeth the night to cover 
 the day ; it succeedeth the same swiftly : he also created 
 the sun and the moon, and the stars, which are absolutely 
 subject unto his command. Is not the whole creation, 
 and the empire thereof, his ? Blessed be GOD, the LORD 
 of all creatures ! Call upon your LORD humbly and in 
 secret ; for he loveth not those who transgress. 4 And 
 act not corruptly in the earth, after its reformation ; 5 
 and call upon him with fear and desire : for the mercy 
 of GOD is near unto the righteous. It is he who sendeth 
 the winds, spread abroad 6 before his mercy, 7 until they 
 
 speech, swear that they shall never enter paradise themselves ; whereupon 
 GOD of his mercy shall order them to be admitted by these words. (Al 
 Beidawi.) 
 
 1 i.e., Of the other liquors or fruits of paradise. Compare this passage 
 with the parable of Dives and Lazarus. 
 
 * That is, the event of the promises and menaces therein. 
 
 3 See Chap. VI. p. 120. 
 
 4 Behaving themselves arrogantly while they pray ; or praying with 
 an obstreperous voice, or a multitude of words and vain repetitions. 
 (Al Beidawi.) 
 
 5 i.e., After that GOD hath sent his prophets, and revealed his laws, 
 for the reformation and amendment of mankind. 
 
 6 Or ranging over a large extent of land. Some copies, instead of noshran, 
 which is the reading I have here followed, have boshran, which signifies 
 good tidings ; the rising of the wind in such a manner being the forerunner 
 of rain. 
 
 7 That is, rain. For the east wind, says Al Beidawi, raises the clouds, 
 the north wind drives them together, the south wind agitates them, so as 
 to make the rain fall, and the west wind disperses them again. (Al Beidawi.) 
 
14S THE KORAN [CHAP. vn. 
 
 bring a cloud heavy with rain, which we drive unto a dead 
 country ; * .and we cause water to descend thereon by 
 which we cause all sorts of fruits to spring forth. Thus will 
 we bring forth the dead from their graves ; 2 that perad venture 
 ye may consider. From a good country shall its fruit spring 
 forth abundantly, by the permission of its LORD ; but from 
 the land which is bad, it shall not spring forth otherwise 
 than scarcely. Thus do we explain the signs of divine 
 providence unto people who are thankful. We formerly 
 sent Noah 3 unto his people : and he said, O my people, 
 worship GOD : ye have no other GOD than him. 4 Verily I 
 fear for you the punishment of the great day. 5 The chiefs 
 of his people answered him, We surely perceive thee to be 
 in a manifest error. He replied, O my people, there is 
 ijo error in me ; but I am a messenger from the LORD of all 
 creatures. I bring unto you the messages of my LORD ; 
 and I counsel you aright : for I know from Gop that which 
 ye know not. Do ye wonder that an admonition hath come 
 unto you from your LORD by a man 6 from among you, 
 to warn you, that ye may take heed to yourselves, and that 
 
 1 Or a dry and parched land. 
 ? Sale, Prel. Disc. Sect. IV. p. 89. 
 
 3 Noah the son p.f Larnech, according to the Mohammedan writers, was 
 one of the six principal prophets (Sale, Prel. Disc.), though he had no written 
 revelations delivered, to him (Reland. de Relig. Moh., p, 34), and the first 
 who appeared after his great-grandfather Edris or Enoch, They also say 
 IK-> was by trade a carpenter, which they infer from his building the ark, 
 and tihat the year of his mission was the fiftieth, or, as others say, the fortieth 
 of h,is age. (Al Zamakhshari.) 
 
 That Noah was a preacher of righteousness unto the wicked antediluvians 
 is testified by Scripture (2 Pet. ii. 5). The Eastern Christians say that when 
 GOD ordered Noah to build the ark, he also directed him to make an instru- 
 ment of wood, such as they make use of at this day in the East, instead of 
 bells, tp call the people to church, and named in Arabic Nakus, and in modern 
 Greek Sem,a,ndra ; on which he was to strike three times every day, not 
 only to call together the workmen that were building the ark, but to give 
 him an opportunity of daily admonishing his people of the impending danger 
 of the Deluge, which would certainly destroy them if they did not repent. 
 (Eutych. Annal. A p, 37.) 
 
 Some Mohammedan' authors pretend Noah was sent to convert Zohak, 
 one of the Persian kings of the first race, who refused to hearken to him ; 
 and that he afterwards preached GOD'S unity publicly. (D'Herbel. Bibl. 
 Orient, p. 675-) 
 
 4 From ^hese words, and other passages of the Koran where Noah's 
 preaching is mentioned, it appears that, according, to Mohammed's opinion, 
 a principal crime of the antediluvians was idolatry. (Chap. LXXI.,and Sale, 
 Prel. Disc. Sect. I.) 
 
 5 viz., Either the day of resurrection, or that whereon the Flood was to 
 begin. " 
 
 For, said they, if GOD had pleased, He would have sent an angel, and 
 not a, man ; since we never heard of such an instance in the times of our 
 fathers. (Al Beidawi.). 
 
CHAP, vii.] AL AR&F 147 
 
 peradventure ye may obtain mercy? And they accused 
 him of imposture : but we delivered him and those who 
 were with him in the ark, 1 .and we drowned those who charged 
 our signs with falsehood ; for they were a blind peopte. 
 And unto the tribe of Ad 2 we sent their brother Hud. 3 He 
 said, O my people, worship GOD : ye have no other GOD 
 than him ; will ye not fear //m ? The chiefs of those among 
 his people v/ho believed not, 4 answered, Verily we perceive 
 that thou art guided by folly ; and we certainly esteem thee 
 to be one of the liars. He replied, O my people, J am not 
 guided by folly ; but I am a messenger unto you from the 
 LORD of all creatures : I bring unto you the messages of 
 my LORD ; and I am a faithful counsellor unto you. Do 
 ye wonder that an admonition hath come unto you from 
 your LORD, by a man from among you, that he may warn 
 you ? Call to mind how he hath appointed you successors 
 unto the people of Noah, 5 and hath added unto you in 
 stature largely. 6 Remember the benefits of GOD, that ye 
 may prosper. They said, Art thou come unto us, that we 
 should worship GOD alone, and leave the deities which our 
 fathers worshipped ? Now bring down that judgment upon 
 us, with which thou threatenest us, if thou speakest truth. 
 Hud answered, Now shall there suddenly -fall upon you from 
 
 1 That is, those who believed on him, and entered into that vessel -with 
 him. Though there be a tradition among the Mohammedans, said to 
 have been received irom the prophet himself, and conformable to the Scrip- 
 ture, that eight persons, and no more, were saved in .the ark, yet same of 
 them report the number variously. One says they were but six, another 
 ten, another twelve, another seventy-eight, and another four-score, .half 
 men and half women (Al Zamakhshari, Jallalo'ddin, Ebn Shohnah), and 
 that one of them was the elder Jorham (Sale, Prel. Disc. Sect. J.), the pre- 
 server, as some pretend, of the Arabian language. (Pocock, Orat. Prasfix. 
 Carm. Tograi.) 
 
 2 Ad was an ancient and potent tribe of Arabs (Sale, Prel. Disc. Sect. I.) 
 and zealous idolaters (Abulfeda). They chiefly worshipped four deities, 
 Sakia, Hafedha, Razeka, and Salema ; the first, as they imagined, supply- 
 ing them with rain, the second preserving them from all dangers abroad, 
 the third providing food for their sustenance, and the fourth restoring them 
 to health when afflicted with sickness (D'Herbel. Bibl. Orient. Art. Houd), 
 according to .the signification of the several names. 
 
 3 Generally .supposed to be the same person with Heber (Sale, Prel. Disc.) ; 
 but others say he was the son of Abda'llah, the son of Ribah, the son of 
 Kholud, the son of Ad, the son of .Aws or Uz, the. son of Aram, .the. son of 
 Sem. (Al Beidawi.) 
 
 * These words were added because some of the principal men .among 
 them believed on Hud, one of whom was Morthed Ebn Saad. (Al Beidawi.) 
 
 5 Dwelling in the habitations of the antediluvians, who preceded them 
 not many centuries, or having the chief sway in the earth after them. For 
 the kingdom of Shedad, the son of Ad, is said to have extended from the 
 sands of Alaj to the trees of Oman. (Al Beidawi.) 
 
 6 Sale, Prel. Disc. p. 7. 
 
148 THE KORAN [CHAP. vil. 
 
 your LORD vengeance and indignation. Will ye dispute 
 with me concerning the names which ye have named, 1 
 and your fathers ; as to which GOD hath not revealed unto 
 you any authority ? Do ye wait therefore, and I will be 
 one of those who wait with you. And we delivered him, 
 and them who believed with him, by our mercy ; and we 
 cut off the uttermost part of those who charged our signs 
 with falsehood, and were not believers. 2 And unto the 
 tribe of Thamud we sent 3 their brother Saleh. 4 He said, O 
 my people, worship GOD : ye have no GOD besides him. 
 Now hath a manifest proof come unto you from your LORD. 
 This she-camel of GOD is a sign unto you : 5 therefore dismiss 
 
 1 That is, concerning the idols and imaginary objects of your worship, 
 to which ye wickedly gave the names, attributes, and honour due to the 
 only true GOD. 
 
 8 The dreadful destruction of the Adites we have mentioned in another 
 place (Sale, Prel. Disc. Sect. I.), and shall only add here some further cir- 
 cumstances of that calamity, and which differ a little from what is there 
 said ; for the Arab writers acknowledge many inconsistencies in the his- 
 tories of these ancient tribes. (Al Beidawi. D'Herbelot, Bibl. Orient. Art. 
 Houd.) 
 
 The tribe of Ad having been for their incredulity previously chastised 
 with a three years' drought, sent Kail Ebn Ithar and Morthed Ebn Saad, 
 with seventy other principal men, to the temple of Mecca to obtain rain. 
 Mecca was then in the hands of the tribe of Amalek, whose prince was 
 Moawiyah Ebn Beer ; and he, being without the city when the ambassadors 
 arrived, entertained them there for a month in so hospitable a manner that 
 they had forgotten the business they came about had not the king reminded 
 them of it, not as from himself, lest they should think he wanted to be rid 
 of them, but by some verses which he put into the mouth of a singing woman. 
 At which, being roused from their lethargy, Morthed told them the only 
 way they had to obtain what they wanted would be to repent and obey 
 their prophet ; but this displeasing the rest, they desired Moawiyah to 
 imprison him, lest he should go with them ; which being done, Kail with 
 the rest entering Mecca, begged of GOD that he would send rain to the people 
 of Ad. Whereupon three clouds appeared, a white one, a red one, and 
 a black one ; and a voice from heaven ordered Kail to choose which he 
 would. Kail failed not to make choice of the last, thinking it to be laden 
 with the most rain ; but when this cloud came over them, it proved to be 
 fraught with the divine vengeance, and a tempest broke forth from it which 
 destroyed them all. (Sale, Prel. Disc. Sect. I.) 
 
 3 Thamud was another tribe of the ancient Arabs who fell into idolatry. 
 (Sale, Prel. Disc. Sect. I.) 
 
 * Al Beidawi deduces his genealogy thus : Saleh, the son of Obeid, the 
 son of Asaf, the son of Masekh, the son of Obeid, the son of Hadher, the 
 son of Thamud. (Abulfeda, Al Zamakhshari, D'Herbel. Bibl. Orient. Art. 
 Saleh.) 
 
 5 The Thamudites, insisting on a miracle, proposed to Saleh that he 
 should go with them to their festival, and that they should call on their 
 gods, and he on his, promising to follow that deity which should answer. 
 But after they had called on their idols a long time to no purpose, Jonda 
 Ebn Amru, their prince, pointed to a rock standing by itself, and bade 
 Saleh cause a she-camel big with young to come forth from it, solemnly 
 engaging that, if he did, he would believe, and his people promised the same. 
 Whereupon Saleh asked it of GOD, and presently the rock, after several 
 throes as if in labour, was delivered of a she-camel answering the description 
 
CHAP, vii.l AL ARAF 149 
 
 her freely, that she may feed in GOD'S earth ; and do her 
 no hurt, lest a painful punishment seize you. And call to 
 mind how he hath appointed you successors unto the tribe 
 of Ad, and hath given you a habitation on earth ; ye built 
 yourselves castles on the plains thereof, and cut out the 
 mountains into houses. 1 Remember therefore the benefits 
 of GOD, and commit not violence in the earth, acting cor- 
 ruptly. The chiefs among his people who were puffed 
 up with pride, said unto those who were esteemed weak, 
 namely, unto those who believed among them, Do ye know 
 that Saleh hath been sent from his LORD ? They answered, 
 We do surely believe in that wherewith he hath been sent. 
 Those who were elated with pride replied, Verily we believe 
 not in that wherein ye believe. And they cut off the feet 
 of the camel, 2 and insolently transgressed the command of 
 their LORD, 3 and said, O Saleh, cause that to come upon us 
 with which thou hast threatened us, if thou art one of those 
 who have been sent by GOD. Whereupon a terrible noise 
 from heaven 4 assailed them ; and in the morning they were 
 
 of Jonda, which immediately brought forth a young one, ready weaned, and, 
 as some say, as big as herself. Jonda, seeing this miracle, believed on the 
 prophet, and some few with him ; but the greater part of the Thamudites 
 remained, notwithstanding, incredulous. Of this camel the commentators 
 tell several very absurd stories : as that, when she went to drink, she never 
 raised her head from the well or river till she had drunk up all the water in 
 it, and then she offered herself to be milked, the people drawing from her 
 as much milk as they pleased ; and some say that she went about the town 
 crying aloud, // any wants milk let him come forth. (Sale, Prel. Disc. p. 8.) 
 
 1 The tribe of Thamud dwelt first in the country of the Adites, but their 
 numbers increasing, they removed to the territory of Hejr for the sake of 
 the mountains, where they cut themselves habitations in the rocks, to be 
 seen at this day. 
 
 a This extraordinary camel frightening the other cattle from their pasture, 
 a certain rich woman named Oneiza Omm Ganem, having four daughters, 
 dressed them out and offered one Kedar his choice of them if he would 
 kill the camel. Whereupon he chose one, and with the assistance of eight 
 other men, hamstrung and killed the dam, and pursuing the young one, 
 which fled to the mountain, killed that also and divided his flesh among 
 them. (Abulfeda.) Others tell the story somewhat differently, adding Sadaka 
 Bint al Mokhtar as a joint conspiratress with Oneiza, and pretending that 
 the young one was not killed ; for they say that having fled to a certain 
 mountain named Kara, he there cried three times, and Saleh bade them 
 catch him if they could, for then there might be hopes of their avoiding the 
 divine vengeance ; but this they were not able to do, the rock opening 
 after he had cried, and receiving him within it. (Al Beidawi, D'Herbel. 
 ubi supra.) 
 
 3 Defying the vengeance with which they were threatened ; because 
 they trusted in their strong dwellings hewn in the rocks, saying that the 
 tribe of Ad perished only because their houses were not built with sufficient 
 strength. (Al Kessai.) 
 
 4 Like violent and repeated claps of thunder, which some say was no 
 other than the voice of the angel Gabriel (Sale, Prel. Disc.), and which 
 rent their hearts (Abulfeda, Al Beidawi). It is said that after they had 
 
150 THE KORAN [CHAP. vn. 
 
 found in their dwellings prostrate on their breasts and 
 dead. 1 And Saleh departed from them, and said, 2 O my 
 people, now have I delivered unto you the message of my 
 LORD ; and I advised you well, but ye love not those who 
 advise you well. And remember Lot, 3 when he said unto his 
 people, Do ye commit a wickedness, wherein no creature 
 hath set you an example ? Do ye approach lustfully unto 
 men, leaving the women ? Certainly ye are people who 
 transgress all modesty. But the answer of his people was 
 no other than that they said the one to the other, Expel them 4 
 your city ; for they are men who preserve themselves pure from 
 the crimes which ye commit. Therefore we delivered him and 
 his family, except his wife ; she was one of those who stayed 
 behind : 5 and we rained a shower of stones upon them. 6 Behold 
 therefore what was the end of the wicked. And unto Madian, 7 
 
 killed the camel, Saleh told them that on the morrow their faces should 
 become yellow, the next day red, and the third day black, and that on 
 the fourth GOD'S vengeance should light on them ; and that the first three 
 signs happening accordingly, they sought to put him to death, but GOD 
 delivered him by sending him into Palestine. (Al Beidawi.) 
 
 1 Mohammed, in the expedition of Tabuc, which he undertook against 
 the Greeks in the ninth year of the Hejra, passing by Hejr, where this ancient 
 tribe had dwelt, forbade his army, though much distressed with heat and 
 thirst, to draw any water there, but ordered them if they had drunk of 
 that water to bring it up again, or if they had kneaded any meal with it 
 to give it to their camels (Abulfed. Vit. Moh. p. 124) ; and wrapping up 
 his face in his garment, he set spurs to his mule, crying out, Enter not the 
 houses of those wicked men, but rather weep, lest that happen unto you which 
 be/ell them ; and having so said, he continued galloping full speed with his 
 face muffled up, till he had passed the valley (Al Bokhari). 
 
 2 Whether this speech was made by Saleh to them at parting, as seems 
 most probable, or after the judgment had fallen on them, the commentators 
 are not agreed. 
 
 3 The commentators say, conformably to the Scripture, that Lot was 
 the son of Haran, the son of Azer or Terah, and consequently Abraham's 
 nephew, who brought him with him from Chaldea into Palestine, where 
 they say he was sent by GOD to reclaim the inhabitants of Sodom and 
 the other neighbouring cities which were overthrown with it, from the 
 unnatural vice to which they were addicted. (D'Herbelot, Bibl. Orient. Art. 
 Loth.) And this Mohammedan tradition seems to be countenanced by 
 the words of the apostle, that this righteous man dwelling among them, in 
 seeing and hearing vexed his righteous soul from day to day with their unlawful 
 deeds (2 Pet. ii. 8) ; whence it is probable that he omitted no opportunity 
 of endeavouring their reformation. The story of Lot is told with further 
 circumstances in the eleventh chapter. 
 
 4 viz., Lot, and those who believe on him. 
 
 6 See Chap. XL 
 s See Chap. XL 
 
 7 Or Midian, a city of Hejaz, and the habitation of a tribe of the 
 same name, the descendants of Midian, the son of Abraham by Keturah 
 (Gen. xxv. 2), who afterwards coalesced with the Ismaelites, as it seems ; 
 Moses naming the same merchants who sold Joseph to Potiphar, in one 
 place Ismaelites (Gen. xxxix. i), and in another Midianites (Gen. xxxvii. 36). 
 
 This city was situated on the Red Sea, south-east of Mount Sinai, and 
 is doubtless the same with the Modiana of Ptolemy ; what was remaining 
 
CHAP', vn.] M/ ARM 1 151 
 
 we sent their brother Shoaib. 1 He said unto them, O 
 my people, worship GOD ; ye have rio GOD besides n-ifli'. 
 Now hath an evident demonstration 2 come unto you 
 from your LORD. Therefore give Ml measure and just 
 weight, and diminish not unto men aught of their mat- 
 ters ; 3 neither act corruptly in the earth, after its reform- 
 ation. This will be better for you, if ye believe. Arid beset 
 not every way, threatening the passenger* and turning aside 
 from the path of GOD him who believeth in him, and 
 seeking to make it crooked. Arid remember, when ye were 
 few, and GOD multiplied you : and behold, what hath been 
 the end of those who acted corruptly. And if part of you 
 believe in that wherewith I am sent, and part believe not, 
 wait patiently until GOD judge between us ; for he is the best 
 judge. (IX.) 5 The chiefs of his people, who were elated 
 with pride, answered, We will surely cast thee, O Shoaib, 
 and those who believe with thee, out of our city ; or else 
 thou shalt certainly return unto our religion. He said, What, 
 though we be averse thereto ? We shall surely imagine a lie 
 against GOD, if we return unto your religion, after that G^DD 
 hath delivered us from the same : and we have no reason 
 to return unto it, unless GOD our LORD shall please to abandon 
 
 of it in Mohammed's time was soon after demolished in the succeeding 
 wars (Golit. not. in Alfrag. p. 143), and it remains desolate to this day. The 
 people of the country pretend to show the well whence Moses watered 
 Jethro's flocks. (Abulfed. Desc. Arab. p. 42-. Geogr. Nub. p. ro). 
 
 1 Some Mohammedan writers make him the son of Mika'il, the son of 
 Yashjar, the son of Madian (Al Beidawi, Tarikh Montakhab) ; and they 
 generally suppose him to be the same person with the father-in-law of 
 Moses, who is named in Scripture Reuel or Raguel, and Jethro (Exod. ii. 
 18 ; iii. i). But Ahmed Ebn Abd'alhalim charges those who entertain 
 this opinion with ignorance. Al' Kessai says that his father's name was 
 Sanun, and that he was first called Boyun, and afterwards Shoaib : and 
 adds that he was a Comely person, but spare and lean, very thoughtful 
 and of few words. Doctor Prideaux writes this name, after the French 
 translation, Chaib. (Life of Mali. p. 24.) 
 
 a This demonstration the commentators suppose to have been a power 
 of working miracles, though the Koran mentions none in particular. How- 
 ever, they say (after the Jews) that he gave his son-in-law that wonder- 
 working rod (Al Beidawi, Shalshel hakkab. p. 12), with which he performed 
 all those miracles in Egypt and the desert, and also excellent advice and 
 instructions (Exod. xviii. 13, &c.), whence he had the surname of Khatib 
 al anbiya, or the preacher to the prophets (D'Herbelot, Bibl. Orient.) 
 
 3 For one of the great crimes which the Midianites were guilty of was 
 the using of diverse measures and weights, a great and a small, buying by 
 one and selling by another (Al BeidaWi. Deut. xxv. 13, 14). 
 
 * Robbing on the highway, it seems, was another crying sin fre'quent 
 among these people. But some of the commentators interpret this passage 
 figuratively, of their besetting the way of truth, and threatening those who 
 gave ear to the remonstrances of Shoaib. (Al Beidawi.) 
 
 5 Here Section IX. begins. 
 
152 THE KORAN [CHAP. vn. 
 
 us. Our LORD comprehendeth everything by his knowledge. 
 In GOD do we put our trust. O LORD, do thou judge between 
 us and our nation with truth ; for thou art the best judge. 
 And the chiefs of his people, who believed not, said, If ye 
 follow Shoaib, ye shall surely perish. Therefore a storm 
 from heaven 1 assailed them, and in the morning they were 
 found in their dwellings dead and prostrate. They who 
 accused Shoaib of imposture became as though they had 
 never dwelt therein ; they who accused Shoaib of imposture 
 perished themselves. And he departed from them, and 
 said, O my people, now have I performed unto you the 
 messages of my LORD ; and I advised you aright : but why 
 should I be grieved for an unbelieving people ? We have 
 never sent any prophet unto a city, but we afflicted the 
 inhabitants thereof with calamity and adversity, that they 
 might humble themselves. Then we gave them in exchange 
 good in lieu of evil, until they abounded, and said, Adversity 
 and prosperity formerly happened unto our fathers, as unto 
 us. Therefore we took vengeance on them suddenly, and 
 they perceived it not beforehand. But if the inhabitants of 
 those cities had believed and feared God, we would surely 
 have opened to them blessings both from heaven and earth. 
 But they charged our apostles with falsehood ; wherefore we 
 took vengeance on them, for that which they had been guilty 
 of. Were the inhabitants therefore of those cities secure 
 that our punishment should not fall on them by night, while 
 they slept ? Or were the inhabitants of those cities secure 
 that our punishment should not fall on them by day, while 
 they sported ? Were they therefore secure from the strat- 
 agem of GOD ? 2 But none will think himself secure from the 
 stratagem of GOD, except the people who perish. And hath 
 it not manifestly appeared unto those who have inherited the 
 earth after the former inhabitants thereof, that, if we please, 
 we can afflict them for their sins ? But we will seal up their 
 hearts ; and they shall not hearken. We will relate unto 
 thee some stories of these cities. Their apostles had come 
 unto them with evident miracles, but they were not disposed 
 
 1 Like that which destroyed the Thamudites. Some suppose it to have 
 been an earthquake, for the original word signifies either or both ; and 
 both these dreadful calamities may well be supposed to have jointly executed 
 the divine vengeance. 
 
 a Hereby is figuratively expressed the manner of GOD'S dealing with 
 proud and ungrateful men, by suffering them to fill up the measure of their 
 iniquity, without vouchsafing to bring them to a sense of their condition 
 by chastisements and afflictions till they find themselves utterly lost, when 
 they least expect it. (Al Beidawi.) 
 
CHAP, vii.] AL ARAF 153 
 
 to believe in that which they had before gainsaid. Thus 
 will GOD seal up the hearts of the unbelievers. And we 
 found not in the greater part of them any observance of their 
 covenant ; but we found the greater part of them wicked 
 doers. Then we sent, after the above-named apostles, Moses 
 with our signs unto Pharaoh 1 and his princes ; who treated 
 them unjustly : 2 but behold what was the end of the corrupt 
 doers. And Moses said, O Pharaoh, verily I am an apostle 
 sent from the LORD of all creatures. It is just that I should 
 not speak of GOD other than the truth. Now am I come unto 
 you with an evident sign from your LORD : send therefore the 
 children of Israel away with me. Pharaoh answered, If 
 thou comest with a sign, produce it, if thou speakest truth. 
 Wherefore he cast down his rod ; and behold, it became 
 a visible serpent. 3 And he drew forth his hand out of his 
 bosom ; and behold, it appeared white unto the spectators. 4 
 
 1 This was the common title or name of the kings of Egypt (signifying 
 king in the Coptic tongue), as Ptolemy was in after times ; and as Caesar 
 was that of the Roman emperors, and Khosru that of the kings of Persia. 
 But which of the kings of Egypt this Pharaoh of Moses was, is uncertain. 
 Not to mention the opinions of the European writers, those of the East 
 generally suppose him to have been Al Wai id, who, according to some, was 
 an Arab of the t -ibe of Ad, or, according to others, the son of Masab, the 
 son of Riyan, the son of Wai d (Sale, Prel. Disc.) the Amalekite (Abulfeda, 
 &c.). There are historians, however, who suppose Kabus, the brother 
 and predecessor Al Walid, was the prince we are speaking of ; and pretend 
 he lived six hundred and twenty years, and reigned four hundred. Which 
 is more reasonable, at least, than the opinion of those who imagine it was 
 his father Masab, or grandfather Riyan (Kitab Tafsir Lebab, and Al Keshaf). 
 Abulfeda says that Masab being one hundred and seventy years old, and 
 having no child, while he kept the herds saw a cow calve, and heard her 
 say, at the same time, O Masab, be not grieved, for thou shall have a wicked 
 son, who will be at length cast into hell. And he accordingly had this Walid, 
 who afterwards coming to be king of Egypt, proved an impious tyrant. 
 
 a By not believing therein. 
 
 3 The Arab writers tell enormous fables of this serpent or dragon. For 
 they say that he was hairy, and of so prodigious a size, that when he opened 
 his mouth, his jaws were fourscore cubits asunder, and when he laid his 
 lower jaw on the ground, his upper reached to the top of the palace ; that 
 Pharaoh seeing this monster make towards him, fled from it, and was so 
 terribly frightened that he befouled himself ; and that the whole assembly 
 also betaking themselves to their heels, no less than twenty-five thousand 
 of them lost their lives in the press. They add that Pharaoh upon this 
 adjured Moses by GOD who had sent him, to take away the serpent, and 
 promised he would believe on him, and let the Israelites go ; but when 
 Moses had done what he requested, he relapsed, and grew as hardened as 
 before. (Al Beidawi.) 
 
 > There is a tradition that Moses was a very swarthy man ; and that 
 when he put his hand into his bosom, and drew it out again, it became ex- 
 tremely white and splendid, surpassing the brightness of the sun. (Al Beidawi. ) 
 Marracci (in Ale. p. 284) says we do not read in Scripture that Moses showed 
 this sign before Pharaoh. It is true, the Scripture does not expressly say 
 so, but it seems to be no more than a necessary inference from that passage 
 where GOD tells Moses that if they will not hearken to the first sign, they 
 
154 THE KORAN [CHAP. vii. 
 
 The chiefs of the people of Pharaoh said, This man is certainly 
 an expert magician : he seeketh to dispossess you of your 
 land ; what therefore do ye direct ? They answered, Put 
 off him and his brother by fair promises for some time, and 
 in the meanwhile send unto the cities persons who may 
 assemble and bring unto thee every expert magician. So 
 the magicians 1 came unto Pharaoh ; and they said, Shall 
 we surely receive a reward, if we do overcome ? He answered 
 Yea ; and ye shall certainly be of those who approach near 
 unto my throne. They said, O Moses, either do thou cast 
 down thy rod first, or we will cast down ours. Moses an- 
 swered, Do ye cast down your rods first. And when they had 
 cast them down, they enchanted the eyes of the men who 
 were present, and terrified them ; and they performed a 
 great enchantment. 2 And we spake by revelation unto 
 Moses, saying, Throw down thy rod. And behold, it swal- 
 lowed up the rods which they had caused falsely to appear 
 changed into serpents.^ Wherefore the truth was confirmed, 
 and that which they had wrought vanished. And Pharaoh 
 and his magicians were overcome there, and were rendered 
 contemptible. And the magicians prostrated themselves, 
 worshipping ; and they said, We believe in the LORD of all 
 creatures, the LORD of Moses and Aaron. 4 Pharaoh said, 
 Have ye believed on him, before I have given you permis- 
 sion ? Verily this is a plot which ye have contrived in the 
 city, that ye might cast forth from thence the inhabitants 
 
 will believe the latter sign, and if they will not believe these two signs 
 then directs him to turn the water into blood (Exod. iv. 8, 9). 
 
 1 The Arabian writers name several of these magicians, besides their 
 chief priest Simeon, viz., Sadur and Ghadur, Jaath and Mosfa, Waran 
 and Zaman, each of whom came attended with their disciples, amounting 
 in all to several thousands. (D'Herbelot, Bibl. Orient. Art. Mousa, p. 
 643, &c. Al Kessai.) 
 
 2 They provided themselves with a great number of thick ropes and 
 long pieces of wood, which they contrived, by some means, to move, and 
 make them twist themselves one over the other, and so imposed on the 
 beholders, who at a distance took them to be true serpents. (Al Beidawi. 
 D'Herbelot, ubi. sup. and Chap. XX.) 
 
 3 The expositors add, that when this serpent had swallowed up all the 
 rods and cords, he made directly towards the assembly, and put them into 
 so great a terror that they fled, and a considerable number were killed in 
 the crowd ; then Moses took it up, and it became a rod in his hand as before, 
 y/hereupon the magicians declared that it could be no enchantment, because 
 in such case their rods and cords would not have disappeared. (Al Beidawi). 
 
 * It seems probable that all the magicians were not converted by this 
 miracle, for some writers introduce Sadur and Ghadur only, acknowledging 
 Moses' miracle to be wrought by the power of GOD. These two, they say, 
 were brothers, and the sons of a famous magician, then dead ; but on their 
 being sent for to court on this occasion, their mother persuaded them to 
 go to their father's tomb to ask his advice. Being come to the tomb, \\\$ 
 
CHAP, vii.] AL ARAF 155 
 
 thereof. 1 But ye shall surely know that I am your master ; 
 for I will cause your hands and your feet to be cut off on the 
 opposite sides, 2 then will I cause you all to be crucified. 3 
 The magicians answered, We shall certainly return unto our 
 LORD, in the next life ; for thou takest vengeance on us only 
 because we have believed in the signs of our LORD, when 
 they have come unto us. O LORD, pour on us patience, and 
 cause us to die Moslems. 4 And the chiefs of Pharaoh's 
 people said, Wilt thou let Moses and his people go, that they 
 may act corruptly in the earth, and leave thee and thy gods ? 5 
 Pharaoh answered, We will cause their male children to be 
 slain and we will suffer their females to live ; 6 and by that 
 means we shall prevail over them. Moses said unto his 
 people, Ask assistance of GOD, and surfer patiently ; for 
 the earth is GOD'S, hegiveth it for an inheritance unto such 
 of his servants as he pleaseth : and the prosperous end shall 
 be unto those who fear him. They answered, We have been 
 afflicted by having our male children slain, before thou earnest 
 unto us, and also since thou hast corne unto us. Moses 
 said, Peradventure it may happen that your LORD will 
 destroy your enemy, and will cause you to succeed him in 
 the earth, that he may see how ye will act therein. And 
 
 father answered their call ; and when they had acquainted him with the 
 affair, he told them that they should inform themselves whether the rod 
 of which they spoke became a serpent while its masters slept, ot only when 
 they were awake ; for, said he, enchantments have no effect while the 
 enchanter is asleep, and therefore if it be otherwise in this case, you may 
 be assured that they act by a divine power. These two magicians then, 
 arriving at the capital of Egypt, on inquiry found, to their great astonishment, 
 that when Moses and Aaron went to rest, their rod became a serpent, and 
 guarded them while they slept. (D'Herbel. ubi sup.) And this was the 
 first step towards their conversion. 
 
 1 i.e., This is a confederacy between you and Moses, entered into before 
 ye left the city to go to the place of appointment, to turn out the Copts, 
 or native Egyptians, and establish the Israelites in their stead. (Al Beidawi.) 
 
 2 That is, your right hands and your left feet. 
 
 3 Some say Pharaoh was the first inventor of this ignominious and painful 
 punishment. 
 
 4 Some think these converted magicians were executed accordingly ; 
 but others deny it, and say that the king was not able to put them to death, 
 insisting on these words of the Koran (Chap. XXVIII.), You two, and they 
 who follow you, shall overcome. 
 
 5 Which were the stars, or other idols. But some of the commentators, 
 from certain expressions of this prince, recorded in the Koran (Chaps. 
 XXVI., XXVIII., &c.), whereby he sets up himself as the only god of his 
 subjects, suppose that he was the object of their worship, and therefore 
 instead of alihalaca, thy gods, read ilahataca, they worship (Al Beidawi). 
 
 6 That is, we will continue to make use of the same cruel policy to keep 
 the Israelites in subjection, as we have hitherto done. The commentators 
 say that Pharaoh came to this resolution because he had either been admon- 
 ished in a dream, or by the astrologers or diviners, that one of that nation 
 should subvert his kingdom. (Al Beidawi, Jallalo'ddin.) 
 
156 THE KORAN [CHAP, vii. 
 
 we formerly punished the people of Pharaoh with dearth 
 and scarcity of fruits, that they might be warned. Yet 
 when good happened unto them, they said, This is owing 
 unto us : but if evil befell them, they attributed the same 
 to the ill luck of Moses, and those who were with him. 1 Was 
 not their ill luck with GOD ? 2 but most of them knew it 
 not. And they said unto Moses, Whatever sign thou show 
 unto us, to enchant us therewith, we will not believe on thee. 
 Wherefore we sent upon them a flood, 3 and locusts, and lice, 4 
 and frogs, and blood ; distinct miracles : but they behaved 
 proudly, and became a wicked people. And when the plague 5 
 fell on them, they said, O Moses, entreat thy LORD for us, 
 according to that which he hath covenanted with thee, 
 verily if thou take the plague from off us, we will surely 
 believe thee, and we will let the children of Israel go with 
 thee. But when we had taken the plague from off them, 
 until the term which God had granted them was expired, 
 behold, they broke their promise. Wherefore we took ven- 
 geance on them, and drowned them in the Red Sea ; 6 because 
 they charged our signs with falsehood, and neglected them. 
 And we caused the people who had been rendered weak, 
 to inherit the eastern parts of the earth and the western 
 parts thereof, 7 which we blessed with fertility ; and the 
 gracious word of thy LORD was fulfilled on the children of 
 Israel, for that they had endured with patience : and we 
 destroyed the structures which Pharaoh and his people had 
 
 1 Looking on him and his followers as the occasion of those calamities. 
 The original word properly signifies to take an ominous and sinister presage 
 of any future event, from the flight of birds, or the like. 
 
 2 By whose will and decree they were so afflicted, as a punishment for 
 their wickedness. 
 
 3 This inundation, they say, was occasioned by unusual rains, which 
 continued eight days together, and the overflowing of the Nile ; and not 
 only covered their lands, but came into their houses, and rose as high as 
 their backs and necks ; but the children of Israel had no rain in their quarters 
 (Jallalo'ddin, Abulfed.) As there is no mention of any such miraculous 
 inundation in the Mosaic writings, some have imagined this plague to have 
 been either a pestilence, or the small-pox, or some other epidemical dis- 
 temper. (Al Beidawi.) For the word tufdn, which is used in this place, and 
 is generally rendered a deluge, may also signify any other universal destruc- 
 tion or mortality. 
 
 4 Some will have these insects to have been a larger sort of tick ; others, 
 the young locusts before they have wings. (Al Beidawi.) 
 
 5 viz., Any of the calamities already mentioned, or the pestilence which 
 GOD sent upon them afterwards. 
 
 6 See this wonderful event more particularly described in the tenth 
 and twentieth chapters. 
 
 7 That is, the land of Syria, of which the eastern geographers reckon 
 Palestine a part, and wherein the commentators say the children of Israel 
 succeeded the kings of Egypt and the Amalekites. (Al Beidawi.) 
 
CHAP, vii.] AL ARAF 157 
 
 made, and that which they had erected. 1 And we caused 
 the children of Israel to pass through the sea, and they came 
 unto a people who gave themselves up to the worship of 
 their idols ; 2 and they said, O Moses, make us a god in like 
 manner as these people have gods. Moses answered, Verily 
 ye are an ignorant people : for the religion which these follow 
 will be destroyed, and that which they do is vain. He said, 
 Shall I seek for you any other god than GOD ; since he hath 
 preferred you to the rest of the world ? And 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 we appointed unto Moses a fast of thirty nights 
 before we gave him the law, 3 and we completed them by 
 adding of ten more ; and the stated time of his LORD was 
 fulfilled in forty nights. And Moses said unto his brother 
 Aaron, Be thou my deputy among my people during my 
 absence ; and behave uprightly, and follow not the way of 
 the corrupt doers. And when Moses came at our appointed 
 time, and his LORD spake unto him, 4 he said, O LORD, 
 Show me thy glory, that I may behold thee. God answered, 
 Thou shalt in no wise behold me ; but look towards the 
 mountain, 5 and if it stand firm in its place, then shalt thou 
 see me. But when his LORD appeared with glory in the 
 mount, 6 he reduced it to dust. And Moses fell down in a 
 swoon. And when he came to himself, he said, Praise be 
 unto thee ! I turn unto thee with repentance, and I am 
 
 1 Particularly the lofty tower which Pharaoh caused to be built, that 
 he might attack the GOD of Moses. (Chaps. XXVIII. and XL.) 
 
 * These people some will have to be of the tribe of Amalek, whom Moses 
 was commanded to destroy, and others of the tribe of Lakhm. Their 
 idols, it is said, were images of oxen, which gave the first hint to the making 
 of the golden calf. (Al Beidawi.) 
 
 ' 3 The commentators say that GOD, having promised Moses to give him 
 the law, directed him to prepare himself for the high favour of speaking 
 with GOD in person by a fast of thirty days ; and that Moses accordingly 
 fasted the whole month of Dhu'lkaada ; but not liking the savour of his 
 breath, he rubbed his teeth with a dentifrice, upon which the angels told 
 him that his breath before had the odour of musk (Sale, Prel. Disc. Sect. 
 IV.), but that his rubbing his teeth had taken it away. Whereupon GOD 
 ordered him to fast ten days more, which he did ; and these were the first 
 ten days of the succeeding month Dhu'lhajja. Others, however, suppose 
 that Moses was commanded to fast and pray thirty days only, and that 
 during the other ten GOD discoursed with him. (Al Beidawi, Jallalo'ddin.) 
 
 4 Without the mediation of any other, and face to face, as he speaks unto 
 the angels. (Al Beidawi. D'Herbel. Bibl. Orient, p. 650.) 
 
 6 This mountain the Mohammedans name Al Zabir. 
 
 6 Or, as it is literally, unto the mount. For some of the expositors pretend 
 that GOD endued the mountain with life and the sense of seeing. 
 
158 THE KORAN [CHAP. vii. 
 
 the first of true believers. 1 God said unto him, O Moses, I 
 have chosen thee above all men, by honouring thee with my 
 commissions, and by my speaking unto thee : receive there- 
 fore that which I have brought thee, and be one of those who 
 give thanks. 2 And we wrote for him on the tables 3 an 
 admonition concerning every matter, and a decision in every 
 case, 4 and said, Receive this with reverence ; and command 
 thy people that they live according to the most excellent 
 precepts thereof. I will show you the dwelling of the wicked. 5 
 I will turn aside from my signs those who behave themselves 
 proudly in the earth, without justice : and although they 
 see every sign, yet they shall not believe therein ; and 
 although they see the way of righteousness, yet they shall not 
 take that way ; but if they see the way of error, they shall 
 take that way. This shall come, to pass because they accuse 
 our signs of imposture, and neglect the same. But^as for 
 them who deny the truth of our signs and the meeting* of the 
 life to come, their works shall be vain, shall they be rewarded 
 otherwise than according to what they shall have wrought ? 
 And the people of Moses, after his departure, took a corporeal 
 calf, 6 made of their ornaments, 7 which lowed. 8 Did they 
 not see that it spake not unto them, neither directed them 
 in the way ? yet they took it for their god, and acted wickedly. 
 But when they repented with sorrow, 9 and saw that they 
 
 1 This is not to be taken strictly. See the like expression in Chap. VI. 
 
 2 The Mohammedans have a tradition that Moses asked to see GOD on 
 the day of Arafat, and that he received the law on the day they slay the 
 victims at the pilgrimage of Mecca, which days are the ninth and tenth 
 of Dhu'lhajja. 
 
 3 These tables, according to some, were seven in number, and according 
 to others ten. Nor are the commentators agreed whether they were cut 
 out of a kind of lote-tree in paradise called the Sedra, or whether they were 
 chrysolites, emeralds, rubies, or common stone. (Al Beidawi.) But they 
 say that they were each ten or twelve cubits long ; for they suppose that 
 not only the ten commandments but the whole law was written thereon : 
 and some add that the letters were cut quite through the tables, so that 
 they might be read on both sides (D'Herbel. ubi sup.) which is a fable 
 of the Jews. 
 
 4 That is, a perfect law, comprehending all necessary instructions, as 
 well in regard to religious and moral duties, as the administration of justice. 
 
 5 viz., The desolate habitations of the Egyptians, or those of the impious 
 tribes of Ad and Thamud, or perhaps hell, the dwelling of the ungodly in 
 the other world. 
 
 6 That is, as some understand it, consisting of flesh and blood ; or, as 
 others, being a mere body or mass of metal, without a soul. (Al Beidawi. 
 See Chap. XX. and the notes to Chap. II.) 
 
 i Such as their rings and bracelets of gold and silver. (Chaps. II. and XX.) 
 
 8 See Chap. XX., and the notes to Chap. II. 
 
 9 Father Marracci seams not to have understood the meaning of this 
 phrase, having literally translated the Arabic words, wa lamma sokita fi 
 eidihim, without any manner of sense, Et cum cadere /actus fuisset in manibus 
 
CHAP. vn. j AL ARAF 159 
 
 had gone astray, they said, Verily if our LORD have not 
 mercy upon us, and forgive us not, we shall certainly become 
 of the number of those who perish. And when Moses returned 
 unto his people, full of wrath and indignation, he said, 
 An evil thing is it that ye have committed after my 
 departure ; have ye hastened the command of your LORD ? l 
 And he threw down the tables, 2 and took his brother by the 
 hair of the head, and dragged him unto him. And Aaron said 
 unto him, Son of my mother, Verily the people prevailed 
 against me, 3 and it wanted little but they had slain me : 
 make not my enemies therefore to rejoice over me, neither 
 place me with the wicked people. Moses said, O LORD, 
 forgive me and my brother, and receive us into thy mercy ; 
 for thou art the most merciful of those who exercise mercy. 
 Verily as for them who took the calf for their god, indignation 
 shall overtake them from their LoRD> 4 and ignominy in this 
 life : thus will we reward those who imagine falsehood. 
 But unto them who do evil, and afterwards repent and be- 
 lieve in God, verily thy LORD will thereafter be clement and 
 merciful. And when the anger of Moses was appeased, he 
 took the tables ; 5 and in what was written thereon was a 
 direction and mercy unto those who feared their LORD. 
 And Moses chose out of his people seventy men, to go up 
 with him to the mountain at the time appointed by us : and 
 when a storm of thunder and lightning had taken them away, 6 
 he said, O LORD, if thou hadst pleased, thou hadst destroyed 
 them before, and me also ; wilt thou destroy us for that which 
 the foolish men among us have committed ? This is only 
 thy trial ; thou wilt thereby lead into error whom thou 
 pleasest, and thou wilt direct whom thou pleasest. Thou 
 art our protector, therefore forgive us, and be merciful unto 
 us ; for thou art the best of those who forgive. And write 
 down for us good in this world, and in the life to come ; for 
 unto thee are we directed. God answered, I will inflict my 
 punishment on whom I please ; and my mercy extendeth 
 over all things ; and I will write down good unto those who 
 shall fear me, and give alms, and who shall believe in our 
 
 1 By neglecting his precepts, and bringing down his swift vengeance 
 on you. 
 
 * Which were all broken and taken up to heaven, except one only ; and 
 this, they say, contained the threats and judicial ordinances, and was after- 
 wards put into the ark. (Al Beidawi. D'Herbel. ubi sup. p. 649.) 
 
 3 Literally-, rendered me weak. 
 
 * See Chap. II. 
 
 5 Or the fragments of that which was left. 
 8 See Chap. II. and Chap. IV. 
 
160 THE KORAN [CHAP. vn. 
 
 signs ; who shall follow the apostle, the illiterate prophet, 1 
 whom they shall find written down a with them in the law 
 and the gospel : he will command them that which is just, 
 and will forbid them that which is evil ; and will allow 
 unto them as lawful the good things which were before for- 
 bidden* and will prohibit those which are bad ; 4 and he 
 will ease them of their heavy burden, and of the yokes which 
 were upon them. 5 And those who believe on him, and 
 honour him, and assist him, and follow the light which hath 
 been sent down with him, shall be happy. Say, O men, Verily 
 I am the messenger of GOD unto you all : 6 unto him belongeth 
 the kingdom of heaven and earth ; there is no GOD but 
 he ; he giveth life, and he causeth to die. Believe therefore 
 in GOD and his apostle, the illiterate prophet, who believeth 
 in GOD and his word ; and follow him, that ye may be rightly 
 directed. Of the people of Moses there is a party 7 who direct 
 others with truth, and act justly according to the same. 
 And we divided them into twelve tribes, as into so many 
 nations. And we spake by revelation unto Moses, when his 
 people asked drink of him, and we said, Strike the rock with 
 thy rod ; and there gushed thereout twelve fountains, 8 and 
 men knew their respective drinking- places. And we caused 
 clouds to overshadow them, and manna and quails 9 to 
 descend upon them, saying, Eat of the good things which 
 we have given you for food : and they injured not us, but 
 they injured their own souls. And call to mind when it 
 was said unto them, Dwell in this city, 10 and eat of the pro- 
 visions thereof wherever ye will, and say, Forgiveness! 
 
 1 That is, Mohammed. See, Sale, Prel. Disc. Sect. II. p. 45. 
 8 i.e., Both foretold by name and certain description. 
 
 3 See Chap. III. 
 
 4 As the eating of blood and swine's flesh, and the taking of usury, &c. 
 
 5 See Chap. II. 
 
 6 That is, to all mankind in general, and not to one particular nation, 
 as the former prophets were sent. 
 
 7 viz., Those Jews who seemed better disposed than the rest of their 
 brethren to receive Mohammed's law ; or perhaps such of them as had 
 actually received it. Some imagine they were a Jewish nation dwelling 
 somewhere beyond China, which Mohammed saw the night he made his 
 journey to heaven, and who believed on him. (Al Beidawi.) 
 
 8 See Chap. II. To what is said in the notes there, we may add that, 
 according to a certain tradition, the stone on which this miracle was wrought 
 was thrown down from paradise by Adam, and came into the possession of 
 Shoaib, who gave it with the rod to Moses ; and that, according to another, 
 the water issued thence by three princes on each of the four sides of the stone, 
 making twelve in all, and that it ran in so many rivulets to the quarter of 
 each tribe in the camp. (Al Beidawi.) 
 
 9 See Chap. II. p. 9. 
 
 10 See this passage explained, ibid. 
 
CHAP, vii.] AL ARAF 161 
 
 and enter the gate worshipping : we will pardon you your 
 sins, and will give increase unto the well-doers. But they 
 who were ungodly among them changed the expression into 
 another, 1 which had not been spoken unto them. Wherefore 
 we sent down upon them indignation from heaven, because 
 they had transgressed. And ask them concerning the city, 2 
 which was situate on the sea, when they transgressed on the 
 sabbath day : when their fish came unto them on their 
 sabbath day, appearing openly on the water ; but on the day 
 whereon they celebrated no sabbath, they came not unto 
 them. Thus did we prove them, because they were wicked 
 doers. And when a party of them 3 said unto the others, 
 Why do ye warn a people whom GOD will destroy, or will 
 punish with a grievous punishment ? They answered, 
 This is an excuse for us unto your LORD ; 4 and peradventure 
 they will beware. But when they had forgotten the 
 admonitions which had been given them, we delivered those 
 who forbade them to do evil ; and we inflicted on those 
 who had transgressed, a severe punishment, because they 
 had acted wickedly. And when they proudly refused to 
 desist from what had been forbidden them, we said unto 
 them, Be ye transformed into apes, driven away from the 
 society of men. And remember when thy LORD declared 
 that he would surely send against the Jews, until the day of 
 resurrection, some nation who should afflict them with a 
 grievous oppression : 5 for thy LORD is swift in punishing, 
 and he is also ready to forgive and merciful : and we dis- 
 persed them among the nations in the earth. Some of them 
 are upright persons, and some of them are otherwise. And we 
 proved them with prosperity and with adversity, that they 
 might return from their disobedience ; and a succession of 
 
 1 Professor Sike says, that being prone to leave spiritual for worldly 
 matters, instead of Hittaton they said Hintaton, which signifies wheat (Sike, 
 in not. ad Evang. Infant, p. 71), and comes much nearer the true word than 
 the expression I have in the last place quoted, set down from J allalo'ddin. 
 Whether he took this from the same commentator or not does not certainly 
 appear, though he mentions him just before ; but if he did, his copy must 
 differ from that which I have followed. 
 
 2 This city was Ailah or Elath, on the Red Sea ; though some pretend it 
 was Midian, and others Tiberias. The whole story is already given in the 
 notes to Chap. II. Some suppose the following five or eight verses to have 
 been -evealed at Medina. 
 
 3 viz., The religious persons among them, who strictly observed the 
 Sabbath, and endeavoured to reclaim the others, till they despaired of success. 
 But some think these words were spoken by the offenders in answer to the 
 admonitions of the others. 
 
 * That we have done our duty in dissuading them from their wickedness. 
 6 See Chap. V. 
 
162 THE KORAN [CHAP. vn. 
 
 their posterity hath succeeded after them, who have inherited 
 the book of the law, who receive the temporal goods of this 
 world, 1 and say, It will surely be forgiven us : and if a 
 temporal advantage like the former be offered them, they 
 accept it also. Is not the covenant of the book of the law 
 established with them, that they should not speak of GOD 
 aught but the truth ? 2 Yet they diligently read that which 
 is therein. But the enjoyment of the next life will be better 
 for those who fear God than the wicked gains of these people 
 (Do ye not therefore understand ?) and for those who hold 
 fast the book of the law, and are constant at prayer: for 
 we will by no means suffer the reward of the righteous 
 to perish. And when we shook the mountain of Sinai over 
 them, 3 as though it had been a covering, and they imagined 
 that it was falling upon them ; and we said, Receive the law 
 which we have brought you, with reverence ; and remember 
 that which is contained therein, that ye may take heed. 
 And when thy LORD drew forth their posterity from the loins 
 of the sons of Adam, 4 and took them to witness against 
 themselves, saying, Am not I your LORD ? They answered, 
 Yea : we do bear witness. This was done lest ye should say, 
 at the day of resurrection, Verily we were negligent as to 
 this matter, because we were not apprised thereof: or lest ye 
 should say, Verily our fathers were formerly guilty of idolatry, 
 and we are their posterity who have succeeded them ; wilt 
 thou therefore destroy us for that which vain men have 
 committed ? Thus do we explain our signs, that they may 
 return from their vanities. And relate unto the Jews the 
 history of him unto whom we brought our signs, 5 and he 
 
 1 By accepting of bribes for wresting judgment, and for corrupting the 
 copies of the Pentateuch, and by extorting of usury, &c. (Al Beidawi.) 
 
 2 Particularly by giving out that GOD will forgive their corruption without 
 sincere repentance and amendment. 
 
 3 See Chap. II. 
 
 * This was done in the plain of Dahia in India, or, as others imagine, in a 
 valley near Mecca. The commentators tell us that GOD stroked Adam's 
 back, and extracted from his loins his whole posterity, which should come 
 into the world until the resurrection, one generation after another ; that 
 these men were actually assembled all together in the shape of small ants, 
 which were endued with understanding ; and that after they had, in the 
 presence of the angels, confessed their dependence on GOD, they were again 
 caused to return into the loins of their great ancestor. (Al Beidawi, Jallalo'- 
 ddin,Yahya. D'Herbelot, Bibl. Orient, p. 54.) From this fiction it appears 
 that the doctrine of pre-existence is not unknown to the Mohammedans ; 
 and there is some little conformity between it and the modern theory of 
 generation ex animalculis in semine marium. 
 
 8 Some suppose the person here intended to be a Jewish rabbi, or one 
 Ommeya Ebn Abi'lsalt, who read the Scriptures, and found thereby that 
 GOD would send a prophet about that time, and was in hopes that he might 
 be the man ; but when Mohammed declared his mission, believed not on 
 
CHAP, vii.] AL ARAF 163 
 
 departed from them ; wherefore Satan followed him, and 
 he became one of those who were seduced. And if we had 
 pleased, we had surely raised him thereby unto wisdom ; but 
 he inclined unto the earth, and followed his own desire. 1 
 Wherefore his likeness is as the likeness of a dog, which if 
 thou drive him away, putteth forth his tongue, or, if thou 
 let him alone, putteth forth his tongue also. This is the 
 likeness of the people who accuse our signs of falsehood. 
 Rehearse therefore this history unto them, that they may 
 consider. Evil is the similitude of those people who accuse 
 our signs of falsehood and injure their own souls. Whom- 
 soever GOD shall direct, he will be rightly directed ; and 
 whomsoever he shall lead astray, they shall perish. More- 
 over we have created for hell many of the genii and of men ; 
 they have hearts by which they understand not, and they 
 have eyes by which they see not, and they have ears by 
 which they hear not. These are like the brute beasts ; 
 yea, they go more astray : these are the negligent. GOD 
 hath most excellent names : 2 therefore call on him by the 
 same ; and withdraw from those who use his names per- 
 versely : 3 they shall be rewarded for that which they shall 
 have wrought. And of those whom we have created there 
 are a people who direct others with truth, and act justly 
 according thereto. 4 But those who devise lies against our 
 signs, we will suffer them to fall gradually into ruin, by a 
 method which they know not : 5 and I will grant them to 
 
 him through envy. But according to the more general opinion, it was Balaam, 
 the son of Beor, of the Canaanitish race, well acquainted with part at least 
 of the Scripture, having even been favoured with some revelations from GOD ; 
 who being requested by his nation to curse Moses and the children of Israel, 
 refused it at first, saying, How can I curse those who are protected by the angels ? 
 But afterwards he was prevailed on by gifts ; and he had no sooner done it, 
 than he began to put out his tongue like a dog, and it hung down upon his 
 breast. (Al Beidawi, J allalo'ddin, Al Zamakhshari. D'Herbel. Bibl. Orient. 
 Art. Balaam.) 
 
 1 Loving the wages of unrighteousness, and running greedily after error 
 for reward. (2 Peter ii. v. ; Jude n.) 
 
 a Expressing his glorious attributes. Of these the Mohammedan Arabs 
 have no less than ninety-nine, w! ich are reckoned up by Marracci. (In Ale. 
 
 P- 4I4-) 
 
 3 As did Walid Ebn al Mogheira, who hearing Mohammed give GOD 
 the title of Al Rahman, or the merciful, laughed aloud, saying he knew none 
 of that name, except a certain man who dwelt in Yamama (Marrac. Vit. Moh. 
 p. 19) ; or as the idolatrous Meccans did, who deduced the names of their 
 idols from those of the true GOD ; deriving, for example, Allat from Allah, 
 Al Uzza from Al Aziz, the mighty, and Manat from Al Mannan, the bountiful. 
 (Al Beidawi, J allalo'ddin. Sale, Prel. Disc. Sect. I.) 
 
 4 As it is said a little above that GOD hath created many to eternal misery, 
 so here he is said to have created others to eternal happiness. (Al Beiddwi.) 
 
 6 By flattering them with prosperity in this life, and permitting them to 
 
164 THE KORAN [CHAP. vii. 
 
 enjoy a long and prosperous life ; for my stratagem is 
 effectual. Do they not consider that there is no devil in 
 their companion ? i He is no other than a public preacher. 
 Or do they not contemplate the kingdom of heaven and 
 earth, and the things which GOD hath created ; and consider 
 that peradventure it may be that their end draweth nigh ? 
 And in what new declaration will they believe, after this ? 2 
 He whom GOD shall cause to err, shall have no director ; 
 and he shall leave them in their impiety, wandering in 
 confusion. They will ask thee concerning the last hour ; 
 at what time its coming is fixed ? Answer, Verily the 
 knowledge thereof is with my LORD, none shall declare the 
 fixed time thereof, except he. The expectation thereof is 
 grievous in heaven and on earth : 3 it shall come upon you no 
 otherwise than suddenly. They will ask thee, as though 
 thou wast well acquainted therewith. Answer, Verily the 
 knowledge thereof is with GOD alone : but the greater part 
 of men know it not. Say, I am able neither to procure 
 advantage unto myself, nor to avert mischief from me, but as 
 GOD pleaseth. If I knew the secrets of GOD, I should surely 
 enjoy abundance of good, neither should evil befall me. 
 Verily, I am no other than a denouncer of threats, and a 
 messenger of good tidings unto people who believe. It is he 
 who hath created you from one person, and out of him pro- 
 duced his wife, that he might dwell with her ; and when he 
 had known her, she carried a light burden for a time, where- 
 fore she walked easily therewith. But when it became more 
 heavy, 4 they called upon GOD, their LORD, saying, If thou 
 give us a child rightly shaped, we will surely be thankful. 
 Yet when he had given them a child rightly shaped, they at- 
 tributed companions unto him, for that which he had given 
 them. 5 But far be that from GOD, which they associated 
 
 sin in an uninterrupted security, till they find themselves unexpectedly 
 ruined. (Al Beidawi.) 
 
 1 viz., In Mohammed, whom they gave out to be possessed when he went 
 up to Mount Safa, and from thence called to the several families of each 
 respective tribe in order, to warn them of GOD'S vengeance if they continued 
 in their idolatry. (Al Beidawi.) 
 
 8 i.e., After they have rejected the Koran. For what more evident revela- 
 tion can they hereafter expect? (Al Beidawi.) 
 
 3 Not only to men and genii, but to the angels also. 
 
 4 That is, when the child grew bigger in her womb. 
 
 5 For the explaining of this whole passage, the commentators tell the 
 following story : 
 
 They say, that when Eve was big with her first child, the devil came to 
 her and asked her whether she knew what she carried within her, and which 
 way she should be delivered of it, suggesting that possibly it might be a 
 beast. She, being unable to give an answer to this question, went in a fright 
 
CHAP, vii.] AL ARAF 165 
 
 with him \ Will they associate with him false gods which 
 create nothing, but are themselves created ; and can neither 
 give them assistance nor help themselves ? And if ye invite 
 them to the true direction, they will not follow you : it will 
 be equal unto you, whether ye invite them, or whether ye 
 hold your peace. Verily the false deities whom ye invoke 
 besides GOD, are servants like unto you. 1 Call therefore 
 upon them, and let them give you an answer if ye speak 
 truth. Have they feet, to walk with ? Or have they hands, 
 to lay hold with ? Or have they eyes, to see with ? Or have 
 they ears, to hear with ? Say, Call upon your companions, 
 and then lay a snare for me, and defer it not ; for GOD is my 
 protector, who sent down the book of the Koran ; and he 
 protecteth the righteous. But they whom ye invoke be- 
 sides him, cannot assist you, neither do they help themselves ; 
 and if ye call on them to direct you, they will not hear. Thou 
 seest them look towards thee, but they see not. Use indul- 
 gence, 2 and command that which is just, and withdraw far 
 from the ignorant. And if an evil suggestion from Satan be 
 suggested unto thee, to divert thee from thy duty, have recourse 
 unto GOD ; for he heareth and knoweth. Verily they who 
 fear GOD, when a temptation from Satan assaileth them, 
 remember the divine commands, and behold, they clearly see 
 the danger of sin and the wiles of the devil. But as for the 
 
 to Adam, and acquainted him with the matter, who, not knowing what to 
 think of it, grew sad and pensive. Whereupon the devil appeared to her 
 again (or, as others say, to Adam), and pretended that he by his prayers 
 would obtain of GOD that she might be safely delivered of a son in Adam's 
 likeness, provided they would promise to name him Abda'lhareth, or the 
 servant of A I Hareth (which was the devil's name among the angels), instead 
 of Abd'allah, or the servant of GOD, as Adam had designed. This proposal 
 was agreed to, and accordingly, when the child was born, they gave it that 
 name, upon which it immediately died. (Al Beidawi, Yahya, D'Herbelot, 
 Bibl. Orient, p. 438, et Selden. de Jure Nat. Sec. Hebr. 1. 5,c. 8.) And with 
 this Adam and Eve are here taxed, as an act of idolatry. The story looks 
 like a rabbinical fiction, and seems to have no other foundation than 
 Cain's being called by Moses Obed Adamah, that is, a tiller of the ground, 
 which might be translated into Arabic by Abd'alhareth. 
 
 Al Beidawi, thinking it unlikely that a prophet (?s Adam is, by the 
 Mohammedans, supposed to have been) should be guilty of such an action, 
 imagines the Koran in this place means Kosai, one of Mohammed's ancestors, 
 and his wife, who begged issue of GOD, arid, having four sons granted them, 
 called them Abd Menaf, Abd Shams, Abd'al Uzza, and Abd'al Dar, after 
 the names of four principal idols of the Koreish. And the following words 
 also he supposes to relate to their idolatrous posterity. 
 
 1 Being subject to the absolute command of GOD. For the chief idols 
 of the Arabs were the sun, moon, and stars. (Sale, Prel. Disc. Sect. I.) 
 
 2 Or, as the words may also be translated, Take the superabundant over- 
 plus meaning that Mohammed should accept such voluntary alms from 
 the people as they could spare. But the passage, if taken in this sense, was 
 abrogated by the precept of legal alms, which was given at Medina. 
 
166 THE KORAN [CHAP. vm. 
 
 brethren of the devils, they shall continue them in error ; and 
 afterwards they shall not preserve themselves therefrom. 
 And when thou bringest not a verse of the Koran unto them, 
 they say, Hast thou not put it together P 1 Answer, I follow 
 that only which is revealed unto me from my LORD. This 
 book containeth evident proofs from your LORD, and is a direc- 
 tion and mercy unto people who believe. And when 
 the Koran is read, attend thereto, and keep silence ; that ye 
 may obtain mercy. And meditate on thy LORD in thine own 
 mind, with humility and fear, and without loud speaking, 
 evening and morning ; and be not one of the negligent. 
 Moreover the angels who are with my LORD, do not proudly 
 disdain his service, but they celebrate his praise and worship 
 him. 
 
 VIII 
 
 THE CHAPTER OF THE SPOILS 2 
 
 Revealed at Medina. 3 
 
 IN THE NAME OF THE MOST MERCIFUL GOD. 
 
 THEY will ask thee concerning the spoils : Answer, The 
 division of the spoils belongeth unto God and the 
 apostle. 4 Therefore fear GOD, and compose the matter 
 amicably among you ; and obey GOD and his apostle, if ye 
 are true believers. Verily the true believers are those whose 
 hearts fear when GOD is mentioned, and whose faith increas- 
 eth when his signs are rehearsed unto them, and who trust in 
 their LORD ; who observe the stated times of prayer, and give 
 alms out of that which we have bestowed on them. These 
 are really believers : they shall have superior degrees of 
 
 1 i.e., Hast thou not yet contrived what to say ; or canst thou obtain 
 no revelation from GOD ? 
 
 2 This chapter was occasioned by the disputes which happened about 
 the division of the spoils taken at the battle of Bedr (see Chap. III.), between 
 the young men who had fought, and the old men who had stayed under the 
 ensigns ; the former insisting they ought to have the whole, and the 
 latter that they deserved a share (Al Beidawi, Jallalo'ddin). To end the 
 contention, Mohammed pretended to have received orders from heaven to 
 divide the booty among them equally, having first taken thereout a fifth 
 part for the purposes which will be "mentioned hereafter. 
 
 3 Except seven verses, beginning at these words, And call to mind when 
 the unbelievers plotted against the, &c. Which some think were revealed at 
 Mecca. 
 
 * It is related that Saad Ebn Abi Wakkas, one of the companions, whose 
 brother Omair was slain in this battle, having killed Said Ebn al As, took 
 
CHAP, viii.] THE SPOILS 167 
 
 felicity with their LORD, and forgiveness, and an honourable 
 provision. As thy LORD brought thee forth from thy house 1 
 with truth ; and part of the believers were averse to thy 
 directions : 2 they disputed with thee concerning the truth, 
 after it had been made known unto them ; 3 no otherwise 
 than as if they had been led forth to death, and had seen it 
 with their eyes. 4 And call to mind when GOD promised you one 
 
 his sword, and carrying it to Mohammed, desired that he might be per- 
 mitted to keep it ; but the prophet told him that it was not his to give away, 
 and ordered him to lay it with the other spoils. At this repulse, and the 
 loss of his brother, Saad was greatly disturbed ; but in a very little while this 
 chapter was revealed, and thereupon Mohammed gave him the sword, saying, 
 You asked the sword of me when I had no power to dispose of it, but now 
 I have received authority from GOD to distribute the spoils, you may take 
 it. (Al Beidawi.) 
 
 1 i.e., From Medina. Tjhe particle as having nothing in the following 
 words to answer it, Al Beidawi supposes the connection to be that the division 
 of the spoils belonged to the prophet, notwithstanding his followers were 
 averse to it, as they had been averse to the expedition itself. 
 
 * For the better understanding of this passage, it will be necessary to 
 mention some further particulars relating to the expedition of Bedr. Mo- 
 hammed having received private information (for which he pretended he was 
 obliged to the angel Gabriel) of the approach of a caravan belonging to the 
 Koreish, which was on its return from Syria with a large quantity of valuable 
 merchandise, and was guarded by no more than thirty, or, as others say, 
 forty men, set out with a party to intercept it. Abu Sofian, who commanded 
 the little convoy, having notice of Mohammed's motions, sent to Mecca for 
 succours ; upon which Abu J ahl, and all the principal men of the city, except 
 only Abu Laheb, marched to his assistance, with a body of nine hundred 
 and fifty men. Mohammed had no sooner received advice of this, than 
 Gabriel descended with a promise that he should either take the caravan or 
 beat the succours ; whereupon he consulted with his companions which of the 
 two he should attack. Some of them were for setting upon the caravan, 
 saying that they were not prepared to fight such a body of troops as were 
 coming with Abu Jahl: but this proposal Mohammed rejected, telling 
 them that the caravan was at a considerable distance by the seaside, whereas 
 Abu Jahl was just upon them. The others, however, insisted so obstinately 
 on pursuing the first design of falling on the caravan, that the prophet grew 
 angry, but by the interposition of Abu Beer, Omar, Saad Ebn Obadah, and 
 Mokdad Ebn Amru, they at length acquiesced in his opinion. Mokdad 
 in particular assured him they were all ready to obey his orders, and would 
 not say to him, as the children of Israel did to Moses, Go thou and thy LORD 
 to fight, for we will sit here (Kor. Chap. V.) ; but, Go thou and thy LORD to 
 fight, and we will fight with you. At this Mohammed smiled, and again sat 
 down to consult with them, applying himself chiefly to the Ansars or helpers, 
 because they were the greater part of his forces, and he had some apprehen- 
 sion lest they should not think themselves obliged by the oath they had 
 taken to him at the Akaba (Sale, Prel. Disc. Sect. I.) to assist him against 
 any other than such as should attack him in Medina. But Saad Ebn Moadh, 
 in the name of the rest, told him that they had received him as the apostle 
 of GOD, and had promised him obedience, and were therefore all to a man 
 ready to follow him where he pleased, though it were into the sea. Upon 
 which the prophet ordered them in GOD'S name to attack the succours, 
 assuring them of the victory. (Al Beidawi.) 
 
 3 That is, concerning their success against Abu Jahl and the Koreish ; 
 notwithstanding they had GOD'S promise to encourage them. 
 
 4 The reason of this great backwardness was the smallness of their num- 
 ber, in comparison to the enemy, and their being unprepared ; for they were 
 
168 THE KORAN [CHAP. vm. 
 
 of the two parties, that it should be delivered unto you j 1 and 
 ye desired that the party which was not furnished with 
 arms 2 should be delivered unto you ; but GOD purposed 
 to make known the truth in his words, and to cut off the 
 uttermost part of the unbelievers ; 3 that he might verify the 
 truth, and destroy falsehood, although the wicked were averse 
 thereto. When ye asked assistance of your LORD, 4 and he 
 answered you, Verily I will assist 3^ou with a thousand 5 
 angels, following one another in order. And this GOD de- 
 signed only as good tidings 6 for you, and that your hearts 
 might thereby rest secure : for victory is from GOD alone ; 
 and GOD is mighty and wise. When a sleep fell on you as a 
 security from him, and he sent down upon you water from 
 heaven, that he might thereby purify you, and take from you 
 the abomination of Satan, 7 and that he might confirm your 
 hearts, and establish your feet thereby. Also when thy LORD 
 spake unto the angels, saying, Verily I am with you ; I where- 
 fore confirm those who believe. I will cast a dread into the 
 hearts of the unbelievers. Therefore strike off their heads, 
 
 all foot, having but two horses among them, whereas the Koreish had no 
 less than a hundred horse. (Al Beidawi, Abulfed. Vit. Moh. p. 56.) 
 
 1 That is, either the caravan or the succours from Mecca. Father Marracci 
 mistaking al ir and al nafir, which are appellatives and signify the caravan 
 and the troop or body of succours, for proper names, has thence coined two 
 families of the Koreish never heard of before, which he calls Airenses and 
 Naphirenses. (Marracc. in Ale. p. 297.) 
 
 * viz., The caravan, which was guarded by no more than forty horse ; 
 whereas the other party was strong and well appointed. 
 
 3 As if he had said, Your view was only to gain the spoils of the caravan, 
 and to avoid danger ; but God designed to exalt his true religion by extir- 
 pating its adversaries. (Al Beidawi.) 
 
 4 When Mohammed's men saw they could not avoid fighting, they recom- 
 mended themselves to GOD'S protection ; and their prophet prayed with 
 great earnestness, crying out, GOD, fulfil that which thou hast promised me : 
 O GOD, if this party be cut off, thou wilt no more be worshipped on earth. And 
 he continued to repeat these words till his cloak fell from off his back. 
 (Al Beidawi. Abulfed. Vit. Moh. p. 58.) 
 
 5 Which were afterwards reinforced with three thousand more (see Chap. 
 III.). Wherefore some copies instead of a thousand, read thousands in the 
 plural. 
 
 See Chap. III. 
 
 7 It is related, that the spot where Mohammed's little army lay was a 
 dry and deep sand, into which their feet sank as they walked, the enemy 
 having the command of the water ; and that having fallen asleep, the greater 
 part of them were disturbed with dreams, wherein the devil suggested to 
 them that they could never expect GOD'S assistance in the battle, since they 
 were cut off from the water, and besides suffering the inconvenience of thirst, 
 must be obliged to pray without washing, though they imagined themselves 
 to be the favourites of God, and that they had his apostle among them. But 
 in the night rain fell so plentifully that it formed a little brook, and not only 
 supplied them with water for all their uses, but made the sand between 
 them and the infidel army firm enough to bear them ; whereupon the 
 diabolical suggestions ceased. (Al Beidawi.) 
 
CHAP, viii.] THE SPOILS 169 
 
 and strike off all the ends of their fingers. 1 This shall they 
 suffer, because they have resisted GOD and his apostle : and 
 whosoever shall oppose GOD and his apostle, verily GOD will 
 be severe in punishing him. This shall be your punishment; 
 taste it therefore : and the infidels shall also suffer the tor- 
 ment of hell fire. O true believers, when ye meet the unbe- 
 lievers marching in great numbers against you, turn not your 
 backs unto them : for whoso shall turn his back unto them 
 on that day, unless he turneth aside to fight, or retreateth to 
 another party of the faithful, 2 shall draw on himself the indig- 
 nation of GOD, and his abode shall be hell ; an ill journey 
 shall it be thither \ And ye slew not those who were slain at 
 Bedr yourselves, but GOD slew them. 3 Neither didst thou, 
 Mohammed, cast the gravel into their eyes, when thou didst 
 seem to cast it ; but GOD cast it,* that he might prove the true 
 believers by a gracious trial from himself ; for GOD heareth 
 and knoweth. This was done that GOD might also weaken 
 the crafty devices of the unbelievers. If ye desire a decision of 
 the matter between us, now hath a decision come unto you : 5 and 
 if ye desist from opposing the apostle, it will be better for you. 
 But if ye return to attack him, we will also ret urn to his assist- 
 ance ; and your forces shall not be of advantage unto you at 
 all, although they be numerous ; for GOD is with the faithful. 
 O true believers, obey GOD and his apostle, and turn not back 
 from him, since ye hear the admonitions of the Kordn. And 
 be not as those who say, We hear, when they do not hear. 
 Verily the worst sort of beasts in the sight of GOD, are the deaf 
 and the dumb, who understand not. If GOD had known any 
 good in them, he would certainly have caused them to hear : 6 
 and if he had caused them to hear, they would surely have 
 
 1 This is the punishment expressly assigned the enemies of the Moham- 
 medan religion ; though the Moslems did not inflict it on the prisoners they 
 took at Bedr, for which they are reprehended in this chapter. 
 
 2 That is, if it be not downright running away, but done either with 
 design to rally and attack the enemy again, or by way of feint or stratagem, 
 or to succour a party which is hard pressed, &c. (Al Beidawi.) 
 
 3 See Chap. III. 
 * See ibid. 
 
 5 These words are directed to the people of Mecca, whom Mohammed 
 derides, because the Koreish, when they were ready to set out from Mecca, 
 took hold of the curtains of the Caaba, saying, O GOD, grant the victory to 
 the superior army, the party that is most rightly directed, and the most honourable. 
 (Al Beidawi.) 
 
 6 That is, to hearken to the remonstrances of the Koran. Some say that 
 the infidels demanded of Mohammed that he should raise Kosai, one of his 
 ancestors, to life, to bear witness to the truth of his mission, saying he was a 
 man of honour and veracity, and they would believe his testimony : but 
 they are here told that it would have been in vain. (Al Beidawi. See Chap. VI.) 
 
 F* 
 
170 THE KORAN [CHAP. viti. 
 
 turned back, and have retired afar off. O true believers, 
 answer GOD and his apostle, when he inviteth you unto that 
 which giveth you life ; and know that GOD goeth between 
 a man and his heart, 1 and that before him ye shall be 
 assembled. Beware of sedition ; 2 it will not affect those who 
 are ungodly among you particularly, but all of you in general ; 
 and know that GOD is severe in punishing. And remember 
 when ye were few, and reputed weak in the land ; 3 ye feared 
 lest men should snatch you away ; but God provided you a 
 place of refuge, and he strengthened you with his assistance, 
 and bestowed on you good things, that ye might give thanks. 
 O true believers, deceive not GOD and to apostle ; 4 neither 
 violate your faith, against your own knowledge. And know 
 that your wealth, and your children are a temptation unto 
 you ; 5 and that with GOD is a great reward. O true believers, 
 if ye fear GOD, he will grant you a distinction, 6 and will 
 expiate your sins from you, and will forgive you ; for GOD 
 is endued with great liberality. And call to mind when the 
 unbelievers plotted against thee, that they might either 
 detain thee in bonds, or put thee to death, or expel thee the 
 city ; 7 and they plotted against thee : but GOD laid a plot 
 
 1 Not only knowing the innermost secrets of his heart, but overruling a 
 man's designs, and disposing him either to belief or infidelity. 
 
 8 The original word signifies any epidemical crime, which involves a 
 number of people in its guilt ; and the comment at ors are divided as to its 
 particular meaning in this place. 
 
 3 viz., At Mecca. The persons here spoken to are the Mohajerin, or 
 refugees who fled from thence to Medina. 
 
 4 Al Beidawi mentions an instance of such treacherous dealing in Abu 
 Lobaba, who was sent by Mohammed to the tribe of Koreidha, then besieged 
 by that prophet for having broken their league with him 'and perfidiously 
 gone over to the enemies at the war of the ditch (Prid. Life of Mah. p. 85. 
 Abulf. Vit. Moh. p. 76, and the notes to Kor. Chap. XXXIII.), to persuade them 
 to surrender at the discretion of Saad Ebn Moadh, prince of the tribe of Aws, 
 their confederates, which proposal they had refused. But Abu Lobaba's family 
 and effects being in the hands of those of Koreidha, he acted directly con- 
 trary to his commission, and instead of persuading them to accept Saad 
 as their judge, when they asked his advice about it, drew his hand across 
 his throat, signifying that he would put them all to death. However, he 
 had no sooner dome this than h.6 Was sensible of his crime, and going into a 
 mosque, tied himself to a pillar, and remained there seven days without meat 
 or drink, till Mohammed forgave him. 
 
 6 As they were to Abu Lobaba. 
 
 18 'i.e., A direction that you may distinguish between truth and falsehood ; 
 or success in battle to distinguish the believers from the infidels ; or the like. 
 
 7 When the Meccans heard of the league entered into by Mohammed with 
 those of Medina, being apprehensive of the consequences, they held a council, 
 whereat they say the devil assisted in the likeness of an old man of Najd. 
 The point under consideration being what they should do with M ohammed, 
 Abu'lbakhtari was of opinion that he should be imprisoned, and the room 
 walled Up, except a little hole, through which he should have necessaries 
 given him, till he died. This the devil opposed, saying that he might prob- 
 
CHAP viii.] THE SPOILS 171 
 
 against them ;' and GOD is the best layer of plots. And when 
 our signs are repeated unto them, they say,, We have heard ; 
 if we pleased we could certainly pronounce a composition 
 like unto this : this is nothing but fables of the ancients. 2 
 And when they said, O GOD, if this be the truth from thee, 
 rain down stones upon us from heaven, or inflict on us some 
 other grievous punishment. 3 But GOD was not disposed to 
 punish them, while thou wast with them ; nor was GOD dis- 
 posed to punish them when they asked pardon. 4 But they 
 have nothing to offer in excuse why GOD should not punish 
 them, since they hindered the believers from visiting the holy 
 temple, 5 although they are not the guardians thereof. 6 The 
 guardians thereof are those only who fear God ; but the 
 greater part of them know it not. And their prayer at the 
 house of God is no other than whistling and clapping of the 
 hands. 7 Taste therefore the punishment, for that ye have 
 been unbelievers. They who believe not, expend their wealth 
 to obstruct the way of GOD : 8 they shall expend it, but alter- 
 ably be released by some of his own party. Hesham Ebn Amru was for 
 banishing him, but his advice also the devil rejected, insisting that Mohammed 
 might engage some other tribes in his interest, and make war on them. At 
 length Abu Jahl gave his opinion for putting him to death, and proposed the 
 manner, which was unanimously approved. (Al Beidawi. Sale, Prel. Disc. 
 Sect. I.) 
 
 1 Revealing their conspiracy to Mohammed, and miraculously assisting 
 him to deceive them and make his escape (Sale, Prel. Disc. p. 54) ; and after- 
 wards drawing them to the battle of Bedr. 
 
 8 See Chap. VI. 
 
 3 This was the speech of Al Nodar Ebn al Hareth. (Al Beidawi.) 
 
 4 Saying, GOD forgive us ! Some of the commentators, however, suppose 
 the persons who asked pardon were certain believers who stayed among 
 the infidels ; and others think the meaning to be, that GOD would not punish 
 them, provided they asked pardon. 
 
 5 Obliging them to fly from Mecca, and not permitting them so much as 
 to approach the temple, in the expedition of AlHodsibiya. (Sale, Prel. Disc, 
 p. 41.) 
 
 6 Because of their idolatry and indecent deportment there. For other- 
 wise the Koreish had a right to the guardianship of the Caaba, and it was 
 continued in their tribe and in the same family even after the taking of 
 Mecca. (See Chap. IV.) 
 
 7 It is said that they used to go round the Caaba naked (see Chap. VII.), 
 both men and women, whistling at the same time through their fingers, 
 and clapping their hands. Or, as others say, they made this noise on purpose 
 to disturb Mohammed when at his prayers, pretending to be at prayers 
 also themselves. (Al Beidawi.) 
 
 8 The persons particularly meant in this passage were twelve of the 
 Koreish, who gave each of them ten camels every day to be killed for pro- 
 visions for their army in the expedition of Bedr ; or according to others, the 
 owners of the effects brought by the caravan, who gave great part of them 
 to the support of the succours from Mecca. It is also said that Abu Sofian, 
 in the expedition of Ohod, hired two thousand Arabs, who cost him a con- 
 siderable sum, besides the auxiliaries which he had obtained Rratis. (Al 
 Beidawi.) 
 
172 THE KORAN [CHAP. vin. 
 
 wards it shall become matter of sighing and regret unto them, 
 and at length they shall be overcome ; and the unbelievers 
 shall be gathered together into hell ; that GOD may distin- 
 guish the wicked from the good, and may throw the wicked 
 one upon the other, and may gather them all in a heap, and 
 cast them into hell. These are they who shall perish. Say 
 unto the unbelievers, that if they desist from opposing thee, 
 what is already past shall be forgiven them ; but if they 
 return to attack thee, the exemplary punishment of the former 
 opposers of the prophets is already past, and the like shall be 
 inflicted on them. Therefore fight against them until there 
 be no opposition in favour of idolatry, and the religion be 
 wholly GOD'S. If they desist, verily GOD seeth that which 
 they do : but if they turn back, know that GOD is your 
 patron ; he is the best patron and the best helper. (X). 1 
 And know that whenever ye gain any spoils a fifth part there- 
 of belongeth unto GOD, and to the apostle, and his kindred, 
 and the orphans, and the poor, and the traveller ; 2 if ye 
 believe in GOD, and that which we have sent down unto our 
 servant on the day of distinction, 3 on the day whereon the 
 two armies met ; and GOD is almighty. When ye were 
 encamped on the hithermost side of the valley, 4 and they were 
 encamped on the further side, and the caravan was below 
 you ; 5 and if ye had mutually appointed to come to a battle, 
 ye would certainly have declined the appointment ; 6 but ye 
 were brought to an engagement without any previous appoint- 
 ment, that GOD might accomplish the thing which was decreed 
 to be done, 7 that he who perisheth hereafter may perish after 
 demonstrative evidence, and that he who liveth may live by 
 the same evidence ; GOD both heareth and knoweth. When 
 
 1 Section X. begins here. 
 
 8 According to this law, a fifth part of the spoils is appropriated to the 
 particular uses here mentioned, and the other four-fifths are to be equally 
 divided among those who were present at the action : but in what manner 
 or to whom the first fifth is to be distributed, the Mohammedan doctors 
 differ, as we have elsewhere observed. (Sale, Prel. Disc. Sect. VI.) Though 
 it be the general opinion that this verse was revealed at Bedr, yet there are 
 some who suppose it was revealed in the expedition against the Jewish tribe 
 of Kainoka, which happened a little above a month after. (Al Beidawi.) 
 
 3 i.e., Of the battle of Bedr ; which is so called because it distinguished 
 the true believers from the infidels. 
 
 4 Which was much more inconvenient than the other, because of the 
 deep sand and want of water. 
 
 6 By the seaside, making the best of their way to Mecca. 
 
 Because of the great superiority of the enemy, and the disadvantages 
 ye lay under. 
 
 7 By granting a miraculous victory to the faithful, and overthrowing their 
 enemies ; for the conviction of the latter, and the confirmation of the former. 
 
CHAP. viii.1 THE SPOILS 173 
 
 thy LORD caused the enemy to appear unto thee in thy sleep, 
 few in number j 1 and if he had caused them to appear numer- 
 ous unto thee, ye would have been disheartened and would 
 have disputed concerning the matter ; 2 but GOD preserved 
 you from this ; for he knoweth the innermost parts of the 
 breasts of men. And when he caused them to appear unto 
 you, when ye met, to be few in your eyes ; 3 and diminished 
 your numbers in their eyes ; 4 that GOD might accomplish the 
 thing which was decreed to be done : and unto GOD shall all 
 things return. O true believers, when ye meet a party of 
 the infidels, stand firm and remember GOD frequently, that 
 ye may prosper : and obey GOD and his apostle, and be not 
 refractory, lest ye be discouraged, and your success depart 
 from you ; but persevere with patience, for GOD is with those 
 who persevere. And be not as those who went out of their 
 houses in an insolent manner, and to appear with ostentation 
 unto men, 5 and turned aside from the way of GOD ; for GOD 
 comprehendeth that which they do. And remember when 
 Satan prepared their works for them, 6 and said, No man shall 
 prevail against you to-day ; and I will surely be near to 
 assist you. But when the two armies appeared in sight of 
 each other, he turned back on his heels, and said, Verily, I am 
 clear of you : I certainly see that which ye see not ; I fear 
 GOD, for GOD is severe in punishing. 7 When the hypocrites, 
 
 1 With which vision Mohammed acquainted his companions for their 
 encouragement. 
 
 a Whether ye should attack the enemy or fly. 
 
 3 It is said that Ebn Masud asked the man who was next him whether he 
 did not see them to be about seventy, to which he replied that he took them 
 to be a hundred. (Al Beidawi.) 
 
 4 This seeming contradictory to a passage in the third chapter (page 44), 
 where it is said that the Moslems appeared to the infidels to be twice their 
 own number, the commentators reconcile the matter by telling us that, just 
 before the battle began, the prophet's party seemed fewer than they really 
 were, to draw the enemy to an engagement; but that so soon as the armies 
 were fully engaged, they appeared superior, to terrify and dismay their 
 adversaries. It is related that Abu Jahl at first thought them so' incon- 
 siderable a handful, that he said one camel would be as much as they could 
 all eat. (Al Beidawi, Jallalo'ddin, Yahya.) 
 
 5 These were the Meccans, who, marching to the assistance of the caravan, 
 and being ?ome as far as Johta, were there met by a messenger from Abu 
 Sonan, to acquaint them that he thought himself out of danger, and there- 
 fore they might return home ; upon which, Abu Jahl, to give the greater 
 opinion of the courage of himself and his comrades, and of their readiness 
 to assist their friends, swore that they would not return till they had been at 
 Bedr, and had there drunk wine and entertained those who should be present, 
 and diverted themselves with singing women. (Al Beidawi.) The event of 
 which bravado was very fatal, several of the principal Koreish, and Abu Jahl 
 in particular, losing their lives in the expedition. 
 
 6 By inciting them to oppose the prophet. 
 
 7 Some understand ihis passage figuratively, of the private instigation 
 
174 THE KORAN [CHAP. vm. 
 
 and those in whose hearts there was an infirmity, said, Their 
 religion hath deceived these men I 1 but whosoever confideth 
 in GOD cannot be deceived ; for GOD is mighty and wise. And 
 if thou didst behold when the angels cause the unbelievers 
 to die ; they strike their faces and their backs, 2 and say unto 
 them, Taste ye the pain of burning : this shall ye suffer for 
 that which your hands have sent before you ; 3 and because 
 GOD is not unjust towards his servants. These have acted 
 according to the wont of the people of Pharaoh, and of those 
 before them, who disbelieved in the signs of GOD ; therefore 
 GOD took them away in their iniquity ; for GOD is mighty 
 and severe in punishing. This hath come to pass because GOD 
 changeth not his grace, wherewith he hath favoured any 
 people, until they change that which is in their souls ; and for 
 that GOD both heareth and seeth. According to the wont of 
 the people of Pharaoh, and of those before them, who charged 
 the signs of their LORD with imposture, have they acted : 
 wherefore we destroyed them in their sins, and we drowned 
 the people of Pharaoh ; for they were all unjust persons. 
 Verily the worst cattle in the sight of GOD are those who are 
 obstinate infidels, and will not believe. As to those who enter 
 into a league with thee, and afterwards violate their league 
 at every convenient opportunity, 4 and fear not GOD ; if thou 
 
 of the devil, and of the defeating of his designs and the hopes with which he 
 had inspired the idolaters. But others take the whole literally, and tell us 
 that when the Koreish, on their march, bethought themselves of the enmity 
 between them and the tribe of Kenana, who were masters of the country 
 about Bedr, that consideration would have prevailed on them to return, had 
 not the devil appeared in the likeness of Soraka Ebn Malec, a principal 
 person of that tribe, and promised them that they should not be molested, 
 and that himself would go with them. But when they came to join battle, 
 and the devil saw the angels descending to the assistance of the Moslems, 
 he retired ; and Al Hareth Ebn Hesham, who had him then by the hand, 
 asking him whither he was going, and if he intended to betray them at such 
 a juncture, he answered, in the words of this passage : / a/ni clear of you, for 
 I see that which ye see not ; meaning the celestial succours. They say further, 
 that when the Koreish, on their return, laid the blame of their overthrow on 
 Soraka, he swore that he did not so much as know of their march till he heard 
 they were routed : and afterwards, when they embraced Mohammedism, 
 they were satisfied it was the devil. (Al Beidawi, Jallalo'ddi'i.) 
 
 1 In tempting them to so great a piece of folly, as to attack so large a body 
 of men with such a handful. 
 
 * This passage is generally understood of the angels who slew the infidels 
 at Bedr, and who fought (as the commentators pretend) with iron maces, 
 which shot forth flames of fire at every stroke. (Al Beidawi, Jallalo'ddin.) 
 Some, however, imagine that the words hint, at least, at the examination of 
 the sepulchre, which the Mohammedans believe every man must undergo 
 after death, and will be very terrible to the unbelievers. (Sale, Prel. Disc. Sect. 
 IV. p. 82.) 
 
 3 See Chap. II. 
 
 * As did the tribe of Koreidhau 
 
CHAP, vni.] THE SPOILS 175 
 
 take them in war, disperse, by making them an example, those 
 who shall come after them, that they may be warned ; or if 
 thou apprehend treachery from any people, throw back their 
 league unto them, with like treatment ; for Gon loveth not 
 the treacherous. And think not 1 that the unbelievers have 
 escaped GOD'S vengeance, 2 for they shall not weaken the power 
 of GOD. Therefore prepare against them what force ye are 
 able, and troops of horse, whereby ye may strike a terror into 
 the enemy of GOD, and your enemy, and into other infi- 
 dels besides them, whom ye know not, but GOD knoweth them. 
 And whatsoever ye shall expend in the defence of the religion 
 of GOD, it shall be repaid unto you, and ye shall not be treated 
 unjustly. And if they incline unto peace, do thou also incline 
 thereto ; and put thy confidence in GOD, for it is he who 
 heareth and knoweth. But if they seek to deceive thee, 
 verily GOD will be thy support. It is he who hath strength- 
 ened thee with his help, and with that of the faithful ; and 
 hath united their hearts. If thou hadst expended whatever 
 riches are in the earth, thou couldst not have united their 
 hearts, 3 but GOD united them ; for he is mighty and wise. 
 O prophet, GOD is thy support, and such of the true believers 
 who followeth thee. 4 O prophet, stir up the faithful to war : 
 if twenty of you persevere with constancy, they shall overcome 
 two hundred, and if there be one hundred of you, they shall 
 overcome a thousand of those who believe not ; because 
 they are a people which do not understand. Now hath GOD 
 eased you, for he knew that ye were weak. If there be 
 a hundred of you who persevere with constancy, they shall 
 overcome two hundred ; and if there be a thousand of you, 
 they shall overcome two thousand, 5 by the permission of 
 GOD ; for GOD is with those who persevere. It hath not 
 been granted unto any prophet, that he should possess 
 captives, until he had made a great slaughter of the infidels in 
 the earth. 6 Ye seek the accidental goods of this world, but 
 
 1 Some copies read it in the third person, Let not the unbelievers think, &c. 
 8 viz., Those who made their escape from Bedr. 
 
 3 Because of the inveterate enmity which reigned among many of the 
 Arab tribes ; and therefore this reconciliation is reckoned by the commenta- 
 tors as no inconsiderable miracle, and a strong proof of their prophet's 
 mission. 
 
 4 This passage, as some say, was revealed in a plain called Al Beida, 
 between Mecca and Medina, during the expedition of Bedr ; and, as others, 
 in the sixth year of the prophet's mission, on the occasion of Omar's 
 embracing Mohammedism. 
 
 5 See Levit. xxvi. 8 ; Josh, xxiii. 10. 
 
 6 Because severity ought to be used where circumstances require it, 
 though clemency be more preferable where it may be exercised with safety. 
 
176 THE KORAN [CHAP. vm. 
 
 GOD regardeth the life to come ; and GOD *s mighty and 
 wise. Unless a revelation had been previously delivered 
 from GOD, verily a severe punishment had been inflicted on 
 you, for the ransom which ye took from the captives at Bedr. 1 
 Eat therefore of what ye have acquired, 2 that which is lawful 
 and good ; for GOD is gracious and merciful. O prophet, say 
 unto the captives who are in your hands, If GOD shall know 
 any good to be in your hearts, he will give you better than 
 what hath been taken from you ; 3 and he will forgive you, for 
 
 While the Mohammedans, therefore were weak, and their religion in its 
 infancy, GOD'S pleasure was that the opposers of it should be cut off, as 
 is particularly directed in this chapter. For which reason, they are here 
 upbraided with their preferring the lucre of the ransom to their duty. 
 
 1 That is, had not the ransom been, in strictness, lawful for you to accept 
 by GOD'S having in general terms allowed you the spoil and the captives, 
 ye had been severely punished. Among the seventy prisoners which the 
 Moslems took in this battle were Al Abbas, one of Mohammed's uncles, 
 and Okail, the son of Abu Taleb and brother of Ali. When they were 
 brought before Mohammed, he asking the advice of his companions what 
 should be done with them, Abu Beer was for releasing them on their paying 
 ransom, saying that they were near relations to the prophet, and GOD 
 might possibly forgive them on their repentance ; but Omar was for striking 
 off their heads, as professed patrons of infidelity. Mohammed did not 
 approve of the latter advice, but observed that Abu Beer resembled Abraham, 
 who interceded for offenders and that Omar was like Noah, who prayed for 
 the utter extirpation of the wicked antediluvians ; and thereupon it was 
 agreed to accept a ransom from them, and their fellow captives. Soon 
 after which, Omar, going into the prophet's tent, found him and Abu Beer 
 weeping, and, asking them the reason of their tears, Mohammed acquainted 
 him that this verse had been revealed, condemning their ill-timed lenity 
 towards their prisoners, and that they had narrowly escaped the divine 
 vengeance for it, adding that, if GOD had not passed the matter over, they 
 had certainly been destroyed to a man, excepting only Omar and Saad 
 Ebn Moadh, a person of as great severity, and who was also for putting the 
 prisoners to death. Yet did not this crime go absolutely unpunished ; for 
 in the battle of Ohod the Moslems lost seventy men, equal to the number of 
 prisoners taken at Bedr (see Chap. III.), which was so ordered by GOD, as a 
 retaliation or atonement for the same. 
 
 * i.e., Of the ransom which ye have received of your prisoners. For it 
 seems, on this rebuke, they had some scruple of conscience whether they 
 might convert it to their own use or not. (Al Beidawi.) 
 
 3 That is, if ye repent and believe, GOD will make you abundant retribu- 
 tion for the ransom ye have now paid. It is said that this passage was 
 revealed on the particular account of Al Abbas, who, being obliged by Moham- 
 med, though his uncle, to ransom both himself and his two nephews, Okail 
 and Nawfal Ebn al Hareth, complained that he should be reduced to beg 
 alms of the Koreish as long as he lived. Whereupon Mohammed asked 
 him what was become of the gold which he delivered to Omm al Fadl when 
 he left Mecca, telling her that he knew not what might befall him in the 
 expedition, and therefore, if he lost his life, she might keep it herself for the 
 use of her and her children ? Al Abbas demanded who told him this, to 
 which Mohammed replied that GOD had revealed it to him. And upon this 
 Al Abbas immediately professed Islamism, declaring that none could know 
 of that affair except GOD, because he gave her the money at midnight. 
 Some years after, Al Abbas reflecting on this passage, confessed it to be 
 fulfilled ; for he was then not only possessed of a large substance, but had 
 the custody of the well Zemzem, which, he said, he preferred to all the riches 
 of Mecca. (Al Beidawi. D'Herbel. Bibl. Orient. Art. Abbas.) 
 
CHAP, ix.] THE DECLARATION OF IMMUNITY 177 
 
 GOD is gracious and merciful. But if the}/ seek to deceive 
 thee, 1 verily they have deceived GOD before ; wherefore he 
 hath given thee power over them ; and GOD is knowing and 
 wise. Moreover they who have believed, and have fled their 
 country, and employed their substance and their persons in 
 fighting for the religion of GOD, and they who have given 
 the prophet a refuge among them, and have assisted him, these 
 shall be deemed the one nearest of kin to the other. 2 But 
 they who have believed, but have not fled their country, 
 shall have no right of kindred at all with you, until they also 
 fly. Yet if they ask assistance of you on account of religion, 
 it belongeth unto you to give them assistance ; except against a 
 people between whom and yourselves there shall be a league 
 subsisting : and GOD seeth that which ye do. And as to the 
 infidels, let them be deemed of kin the one to the other. Unless 
 ye do this, there will be a sedition in the earth, and grievous 
 corruption. But as for them who have believed, and left 
 their country, and have fought for GOD'S true religion, and 
 who have allowed the prophet a retreat among them, and have 
 assisted him, these are really believers, they shall receive 
 mercy, and an honourable provision. And they who have 
 believed since, and have fled their country, and have fought 
 with you, these also are of you. And those who are related 
 by consanguinity shall be deemed the nearest of kin to each 
 other, preferably to strangers, according to the book of GOD ; 
 GOD knoweth all things. 
 
 IX 
 
 THE CHAPTER OF THE DECLARATION OF IMMUNITY 3 
 
 Revealed at Medina. 
 
 A DECLARATION of immunity from GOD and his 
 j[~V apostle, unto the idolaters with whom ye have entered 
 
 1 By not paying the ransom agreed on. 
 
 * And shall consequently inherit one another's substance, preferably to 
 their relations by blood. And this, they say, was practised for some time, 
 the Mohajerin and Ansars being judged heirs to one another, exclusive of 
 the deceased's other kindred, till this passage was abrogated by the following : 
 Those who are related by blood shall be deemed the nearest of kin to each other. 
 
 3 The reason why the chapter had this title appears from the first verse. 
 Some, however, give it other titles, and particularly that of Repentance. 
 which is mentioned immediately after. 
 
 It is observable that this chapter alone has not the auspiciatory form, 
 /: the name of the most merciful GOD, prefixed to it ; the reason of which 
 
178 THE KORAN [CHAP. ix. 
 
 into league. 1 Go to and fro in the earth securely four months ; 2 
 and know that ye shall not weaken GOD, and that GOD will 
 disgrace the unbelievers. And a declaration from GOD and 
 his apostle unto the people, on the day of the greater pilgrim- 
 age, 3 that GOD is clear of the idolaters, and his apostle also. 
 Wherefore if ye repent, this will be better for you ; but if 
 ye turn back, know that ye shall not weaken GOD : and 
 denounce unto those who believe not, a painful punishment. 
 
 omission, as some think, was, because these words imply a concession of 
 security, which is utterly taken away by this chapter, after a fixed time ; 
 wherefore some have called it the chapter of Punishment ; others say that 
 Mohammed (who died soon after he had received this chapter), had 
 given no direction where it should be placed, nor for the prefixing the Bis- 
 millah to it, as had been done to the other chapters ; and the argument 
 of this chapter bearing a near resemblance to that of the preceding, his 
 companions differed about it, some saying that both chapters were but 
 one, and together made the seventh of the seven long ones, and others that 
 they were two distinct chapters ; whereupon, to accommodate the dispute, 
 they left a space between them, but did not interpose the distinction of 
 the Bismillah. (Al Beidawi, Jallalo'ddin, Yahya, &c.) It is agreed that 
 this chapter was the last which was revealed ; and the only one, as Moham- 
 med declared, which was revealed entire and at once, except the hundred 
 and tenth. Some will have the two last verses to have been revealed at 
 Mecca. 
 
 1 Some understand this sentence of the immunity or security therein 
 granted to the infidels for the space of four months ; but others think that 
 the words properly signify that Mohammed is here declared by GOD to be 
 absolutely free and discharged from all truce or league with them, after 
 the expiration of that time (Al Eeidawi) ; and this last seems to be the 
 truest interpretation. Mohammed's thus renouncing all league with those 
 who would not receive him as the apostle of GOD, or submit to become 
 tributary, was the consequence of the great power to which he was now 
 arrived. But the pretext he made use of was the treachery he had met 
 with among the Jewish and idolatrous Arabs scarce any keeping faith 
 with him, except Banu Damra, Banu Kenana, and a few others. (Al Beidawi.) 
 
 2 These months were Shawal, Dhu'lkaada, Dhu'lhajja, and Moharram; 
 the chapter being revealed in Shawal. Yet others compute them from 
 the tenth of Dhu'lhajja, when the chapter was published at Mecca, and 
 consequently make them expire on the tenth of the former Rabi (Al 
 Beidawi, Al Zamaksh., Jallalo'ddin.) 
 
 3 viz., The tenth of Dhu'lhajja, when they slay the victims at Mina ; 
 which day is their great feast, and completes the ceremonies of the pilgrim- 
 age. Some suppose the adjective greater is added here to distinguish the 
 pilgrimage made at the appointed time from lesser pilgrimages, as they 
 may be called, or visitations of the Caaba, which may be performed at any 
 time of the year ; or else because the concourse at the pilgrimage this year 
 was greater than ordinary, both Moslems and idolaters being present at it. 
 The promulgation of this chapter was committed by Mohammed to Ali, 
 who rode for that purpose on the prophet's slit-eared camel from Medina 
 to Mecca ; and on the day above mentioned, standing up before the whole 
 assembly at Al Akaba, told them that he was the messenger of the apostle 
 of GOD unto them. Whereupon they asking him what was his errand, 
 he read twenty or thirty verses of the chapter to them, and then said, I 
 am commanded to acquaint you with four things : i. That no idolater is to 
 come near the temple of Mecca after this year ; 2. That no man presume to 
 compass the Caaba naked for the future (see before, Chap. VII.) ; 3. That none 
 but tnt-e believers shall enter paradise ; and 4. That public faith is to be kept, 
 (Al Beidawi. Abulfed Vit. Moh. p. 127, &c.) 
 
CHAP, ix.] THE DECLARATION OF IMMUNITY 179 
 
 Except such of the idolaters with whom ye shall have entered 
 into a league, and who afterwards shall not fail you in any 
 instance, nor assist any other against you. 1 Wherefore 
 perform the covenant which ye shall have made with them, 
 until their time shall be elapsed ; for GOD loveth those who 
 fear him. And when the months wherein ye are not allowed 
 to attack them shall be past, kill the idolaters wheresoever ye 
 shall find them, 2 and take them prisoners, and besiege them, 
 and lay wait for them in every convenient place. But if they 
 shall repent, and observe the appointed times of prayer, and 
 pay the legal alms, dismiss them freely ; for GOD is gracious 
 and merciful. And if any of the idolaters shall demand 
 protection of thee, grant him protection, that he may hear 
 the word of GOD ; and afterwards let him reach the place of 
 his security. 3 This shall thou do, because they are people 
 which know not the excellency of the religion thou preachest. 
 How shall the idolaters be admitted into a league with 
 GOD and with his apostle ; except those with whom ye 
 entered into a league at the holy temple ? 4 So long as they 
 behave with fidelity towards you, do ye also behave with 
 fidelity towards them ; for GOD loveth those who fear him. 
 How can they be admitted into a league with you, since, if they 
 prevail against you, they will not regard in you either con- 
 sanguinity or faith ? They will please you with their mouths, 
 but their hearts will be averse from you ; for the greater part 
 of them are wicked doers. They sell the signs of GOD for a 
 small price, and obstruct his way ; it is certainly evil which 
 they do. They regard not in a believer either consanguinity 
 or faith ; and these are the transgressors. Yet if they repent, 
 and observe the appointed times of prayer, and give alms, 
 they shall be deemed your brethren in religion. We distinctly 
 propound our signs unto people who understand. But if 
 they violate their oaths, after their league, and revile your 
 religion, oppose the leaders of infidelity (for there is no trust 
 in them), that they may desist from their treachery. Will ye 
 not fight against people who have violated their oaths, and 
 conspired to expel the apostle of God ; and who of their own 
 
 1 So that notwithstanding Mohammed renounces all leagues with those 
 who had deceived him, he declares himself ready to perform his engagements 
 to such as had been true to him. 
 
 * Either within or without the sacred territory. 
 
 3 That is, you shall give him a safe-conduct, that he may return home 
 again securely, in case he shall not think fit to embrace Mohammedism. 
 
 * These are the persons before excepted. 
 
180 THE KORAN [CHAP. ix. 
 
 accord assaulted you the first time P 1 Will ye fear them ? 
 But it is more just that ye should fear GOD, if ye are true 
 believers. Attack them therefore ; GOD shall punish them 
 by your hands, and will cover them with shame, and will 
 give you the victory over them ; and he will heal the breasts 
 of the people who believe, 2 and will take away the indigna- 
 tion of their hearts : for GOD will be turned unto whom he 
 pleaseth ; and GOD is knowing and wise. Did ye imagine 
 that ye should be abandoned, whereas GOD did not yet know 
 those among you who sought for his religion, and took not 
 any besides GOD, and his apostle, and the faithful for their 
 friends ? God is well acquainted with that which ye do. 
 It is not fitting that the idolaters should visit the temples of 
 GOD, being witnesses against their own souls of their infidelity. 
 The works of these men are vain ; and they shall remain in 
 hell fire for ever. But he only shall visit the temples of GOD, 
 who believeth in GOD and the last day, and is constant at ' 
 prayer, and payeth the legal alms, and feareth GOD alone. 
 These perhaps may become of the number of those who are 
 rightly directed. 3 Do ye reckon the giving drink to the 
 pilgrims, and the visiting of the holy temple, to be actions as 
 meritorious as those performed by him who believeth in GOD 
 and the last day, and fight eth for the religion of GOD ? 4 They 
 shall not be held equal with GOD ; for GOD direct eth not the 
 unrighteous people. They who have believed, and fled their 
 country, and employed their substance and their persons in 
 the defence of GOD'S true religion, shall be in the highest 
 degree of honour with GOD ; and these are they who shall be 
 happy. Their LORD sendeth them good tidings of mercy 
 
 1 As did the Koreish in assisting the tribe of Beer against those of Kho- 
 zaah (Sale, Prel. Disc.), and laying a design to ruin Mohammed, without 
 any just provocation ; and as several of the Jewish tribes did, by aiding 
 the enemy, and endeavouring to oblige the prophet to leave Medina, as 
 he had been obliged to leave Mecca (Al Beidawi). 
 
 2 viz., Those of Khozaah ; or, as others say, certain families of Yaman 
 and Saba, who went to Mecca, and there professed Mohammedism, but 
 were very injuriously treated by the inhabitants ; whereupon they com- 
 plained to Mohammed, who bade them take comfort, for that joy was 
 approaching. (Al Beidawi.) 
 
 3 These words are to warn the believers from having too great a confidence 
 in their own merits, and likewise to deter the unbelievers ; for if the faithful 
 will but perhaps be saved, what can the others hope for ? (Al Beidawi.) 
 
 4 This passage was revealed on occasion of some words of Al Abbas, 
 Mohammed's uncle, who, when he was taken prisoner, being bitterly 
 reproached by the Moslems, and particularly by his nephew Ali, answered : 
 You rip up our ill actions, but take no notice of our good ones ; we visit the 
 temple of Mecca, and adorn the Caaba with hangings, and give drink to the 
 pilgrims (of Zemzem water, 1 suppose) and free captives. (Al Beidawi.) 
 
CHAP, ix.] THE DECLARATION OF IMMUNITY 181 
 
 from him, and goodwill, and of gardens wherein they. shall 
 enjoy lasting pleasure ; they shall continue therein for ever : 
 for GOD is a great reward. O true believers, take not your 
 fathers or your brethren for friends, if they love infidelity 
 above faith ; and whosoever among you shall take them for 
 his friends, they will be unjust doers. Say, If your fathers, 
 and your sons, and your brethren, and your wives, and your 
 relations, and your substance which ye have acquired, and 
 your merchandise which ye apprehend may not be sold off, 
 and your dwellings wherein ye delight, be more dear unto you 
 than GOD, and his apostle, and the advancement of his 
 religion ; wait, until GOD shall send his command r 1 for GOD 
 directeth not the ungodly people. Now hath GOD assisted 
 you in many engagements, and particularly at the battle of 
 Honein ; 2 when ye pleased yourselves in your multitude, 
 but it was no manner of advantage unto you, and the earth 
 became too strait for you, 3 notwithstanding it was spacious ; 
 then did ye retreat and turn your backs. Afterwards GOD 
 sent down his security 4 upon his apostle and upon the faithful, 
 and sent down troops of angels 5 which ye saw not ; and he 
 
 1 Or shall punish you. Some suppose the taking of Mecca to be here 
 intended. (Al Beidawi.) 
 
 8 This battle was fought in the eighth year of the Hejra, in the valley 
 of Honein, which lies about three miles from Mecca towards Tayef, between 
 Mohammed, who had an army of twelve thousand men, and the tribes of 
 Hawazen and Thakif, whose forces did not exceed four thousand. The 
 Mohammedans, seeing themselves so greatly superior to their enemies, 
 made sure of the victory ; a certain person, whom some suppose to have 
 been the prophet himself, crying out, These can never be overcome by so few. 
 But GOD was so highly displeased with this confidence, that in the first 
 encounter the Moslems were put to flight (Prid. Life of Mahomet, p. 96, &c. 
 Hotting. Hist. Orient, p. 271, &c. D'Herbel. Bibl. Orient, p. 601), someof 
 them running away quite to Mecca, so that none stood their ground except 
 Mohammed himself, and some few of his family ; and they say the prophet's 
 courage was so great, that his uncle Al Abbas, and his cousin Abu Sofian 
 Ebn al Hareth, had much ado to prevent his spurring his mule into the 
 midst of the enemy, by laying hold of the bridle and stirrup. Then he 
 ordered Al Abbas, who had the voice of a Stentor, to recall his flying troops ; 
 upon which they rallied, and the prophet throwing a handful of dust against 
 the enemy, they attacked them a second time, and by the divine assistance 
 gained the victory. (Al Beidawi, J allalo'ddin, Abulfeda, Vit. Moh. p. 112, 
 &c.) 
 
 3 For the valley being very deep, and encompassed by craggy mountains, 
 the enemy placed themselves in ambush on every side, attacking them in 
 the straits and narrow passages, and from behind the rocks, with great 
 advantage. (Ebn. Ishak.) 
 
 4 The original word is Sakuiat, which the commentators interpret in this 
 sense ; but it seems rather to signify the divine presence, or Shechiuah, 
 appearing to aid the Moslems. (See Chap. II.) 
 
 5 A r ; to the number of these celestial auxiliaries, the commentators differ ; 
 some say they were five thousand, some eight thousand, and others sixteen 
 thousand. (Al Beidawi.) 
 
182 THE KORAN [CHAP. ix. 
 
 punished those who disbelieved : and this was the reward of 
 the unbelievers. Nevertheless GOD will hereafter be turned 
 unto whom he pleaseth ;* for GOD is gracious and merciful. 
 O true believers, verily the idolaters are unclean ; let them 
 not therefore come near unto the holy temple after this 
 year. 2 And if ye fear want, by the cutting off trade and com- 
 munication with them, GOD will enrich you of his abundance, 3 
 if he pleaseth ; for GOD ^'s knowing and wise. Fight against 
 them who believe not in GOD, nor in the last day, 4 and forbid 
 not that which GOD and his apostle have forbidden, and 
 profess not the true religion, of those unto whom the scrip- 
 tures have been delivered, until they pay tribute by right of 
 subjection, 5 and they be reduced low. The Jews say, Ezra 
 
 1 Besides a great number of proselytes who were gained by this battle, 
 Mohammed, on their request, was so generous as to restore the captives 
 (which were no less than six thousand) to their friends, and offered to make 
 amends himself to any of his men who should not be willing to part with 
 his prisoners ; but they all consented to it. (Al Beidawi.) 
 
 * Which was the ninth year of the Hejra. In consequence of this pro- 
 hibition, neither Jews nor Christians, nor those of any other religion, are 
 suffered to come near Mecca to this day. 
 
 3 This promise, says Al Beidawi, was fulfilled by GOD'S sending plenty 
 of rain, and disposing the inhabitants of Tebala and Jorash, two towns 
 in Yaman, to embrace Islam, who thereupon brought sufficient provisions 
 to Mohammed's men ; and also by the subsequent coming in of the Arabs 
 from all quarters to him. 
 
 4 That is, who have not a just and true faith in these matters ; but either 
 believe a plurality of gods, or deny the eternity of hell torments (see Chaps. 
 II. and III.),<or the delights of paradise as described in the Koran. For as 
 it appears by the following words, the Jews and Christians are the persons 
 here chiefly meant. 
 
 6 This I think the true meaning of the words an yadin, which literally 
 signify by or out of hand, and are variously interpreted : some supposing 
 they mean that the tribute is to be paid readily, or by their own hands and 
 not by another ; or that tribute is to be exacted of the rich only, or those 
 who are able to pay it, and not of the poor ; or else that it is to be taken 
 as a favour that the Mohammedans are satisfied with so small an imposition, 
 &c. (Al Beidawi.) That the Jews and Christians are, according to this 
 law, to be admitted to protection on payment of tribute, there is no doubt : 
 though the Mohammedan doctors differ as to those of other religions. It 
 is said that Omar at first refused to accept tribute from a Magian, till Abd'al- 
 rahman Ebn Awf assured him that Mohammed himself had granted protec- 
 tion to a Magian, and ordered that the professors of that religion should 
 be included among the people of the book, or those who found their religion 
 on some book which they suppose to be of divine original. And it is the 
 more received opinion that these three religions only ought to be tolerated 
 on the condition of paying tribute : others, however, admit the Sabians 
 also. Abu Hantfa supposed people of any religion might be suffered, except 
 the idolatrous Arabs ; and Malec excepted only apostates from Moham- 
 medism. The least tribute that can be taken from every such person,, is 
 generally agreed to be a dinar, or about ten shillings, a year ; nor can he 
 be obliged to pay more unless he consent to it ; and this, they say, ought 
 to be laid as well on the poor as on the rich. (Reland. de J ure Militari Moham- 
 medanor. p. 17 and 50.) But Abu Hanifa decided that the rich should 
 pay forty-eight dirhems (twenty, and sometimes twenty-five, of which 
 made a dinar} a year ; one in middling circumstances half that sum ; and 
 
CHAP, ix,] THE DECLARATION OF IMMUNITY 188 
 
 is the son of GOD r 1 and the Christians say, Christ is thfc son of 
 GOD. This is their saying in their mouths : they imitate 
 the saying of those who were unbelievers in former times. 
 May GOD resist them. How are they infatuated ! They 
 take their priests and their monks for their lords, besides 
 Goo, 2 and Christ the son of Mary ; although they are com- 
 manded to worship one GOD only : there is no GOD but he ; 
 far be that from him, which they associate with him \ They 
 seek to extinguish the light of GOD with their mouths ; but 
 GOD willeth no other than to perfect his light, although the 
 infidels be averse thereto. It is he who hath sent his apostle 
 with the direction, and Jtrue religion : that he may cause it 
 to appear superior to every oilier religion ; although the 
 idolaters be averse thereto. O true believers, verily many of 
 the priests and monks devour the substance of men in vanity, 3 
 and obstruct the way of GOD. But unto those who treasure 
 
 a poor man, who was able to get his living, a quarter of it : but that he who 
 was not able to support himself should pay nothing. (Al Bekiawi.) 
 
 1 This grievous charge against the Jews the commentators endeavour 
 to support by telling us that it is meant of some ancient heterodox Jews, 
 or else of some Jews of Medina ; who said so for no other reason than for 
 that the law being Utterly lost and forgotten during the Babylonish captivity, 
 Ezra, having been raised to life after he had been dead one hundred years 
 (see Chap. II.), dictated the whole anew to the scribes, out of his own 
 memory ; at which they greatly marvelled, and declared that he could not 
 have done it unless he were the son of GOD. (Al Beidawi, Al Zarnakhshari, 
 &c.) Al Beidawi adds that the imputation must be true, because this verse 
 was read to the Jews, and they did not contradict it ; which they were 
 ready enough to do in other instances. 
 
 That E'zra did thus restore not only the Pentateuch, but also the other 
 books of the Old Testament, by divine revelation, was the opinion of several 
 of the Christian fathers, who are quoted by Dr. Prideaux (Connect, part i. 
 1. 5, p. 329), and of some other writers (Athanasius junior, in Synopsi S. 
 Script, torn. ii. p. 86. Leontius Byzantin. de Sectis, p. 428) ; which they 
 seem to have first borrowed from a passage in that very ancient apocryphal 
 book, called (in our English Bible) the second book of Esdras (Cap. xiv. 20. 
 &c.)- Dr. Prideaux (loco citat.) tells us that herein the {fathers attributed 
 more to Ezra than the Jews themselves, who suppose that he only collected 
 and set forth a correct edition of the Scriptures, which he laboured much in, 
 and went a great way in the perfecting of it. It is not improbable, however, 
 that the fiction came originally from the Jews, though they be now of another 
 opinion, and I cannot fix it upon them by any direct proof. For, not to 
 insist on the testimony of the Mohammedans (which yet I cannot but think 
 of some little weight in a point of this nature), it is allowed by the most 
 sagacious critics that the second book of Ezra was written by a Christian 
 indeed (see 2 Esdras ii. 43-47 ; and vii. 28, &c.), but yet one who had been 
 bred a Jew, and was intimately acquainted with the fables of the Rabbins 
 (Dodwelli Dissert. Cyprian. Dissert, 4, & 2. Whiston's Essay on the Apos- 
 tolical Cbnstit. p. 34, 76, and 304, &c. ; Fabricii Codic. Apocfyph. Novi 
 Test, part ii. p. 936, &c.) ; and the story itself is perfectly in the taste and 
 way of thinking of those men. 
 
 2 See Chap. III. 
 
 8 By taking of bribes, meaning, probably, the money they took 'for dis- 
 pensing with the commands of GOD, and by way of commutation. ( Al Beidawi. ) 
 
184 THE KORAN [CHAP. rx. 
 
 up gold and silver, and employ it not for the advancement 
 of GOD'S true religion, denounce a grievous punishment. On 
 the day of judgment their treasures shall be intensely heated in 
 the fire of hell, and their foreheads, and their sides and their 
 backs shall be stigmatized therewith; and their tormentors 
 shall say, This is what ye have treasured up for your souls ; 
 taste therefore that which ye have treasured up. Moreover, 
 the complete number of months with GOD, is twelve months, 1 
 which were ordained in the book of Goo, 2 on the day whereon 
 he created the heavens and the earth: of these, four are 
 sacred. 3 This is the right religion: therefore deal not un- 
 justly with yourselves therein. But attack the idolaters in 
 all the months, as they attack you in all ; 4 and know that GOD 
 is with those who fear him. Verily the transferring of a 
 sacred month to another month is an additional infidelity. 5 The 
 unbelievers are led into an error thereby: they allow a 
 month to be violated one year, and declare it sacred another 
 year, 6 that they may agree in the number of months which 
 GOD hath commanded to be kept sacred; and they allow 
 that which GOD hath forbidden. The evil of their actions 
 hath been prepared for them: for GOD directeth not the 
 unbelieving people. true believers, what ailed you, that, 
 when it was said unto you, Go forth to fight for the religion of 
 GOD, ye inclined heavily towards the earth? 7 Do ye prefer 
 
 1 According to this passage, the intercalation of a month every third 
 or second year, which the Arabs had learned of the Jews, in order to reduce 
 their lunar years to solar years, is absolutely unlawful. For by this means 
 they fixed the time of the "pilgrimage and of the fast of Ramadan to certain 
 seasons of the year which ought to be ambulatory. (Prid. Life of Mahomet, 
 p. 65, &c., and Sale, Prel. Disc. Sect. IV. and VII.) 
 
 * viz., The preserved table. 
 
 See Sale, Prel. Disc. Sect. VII. p. 159. 
 
 4 For it is not reasonable that you should observe the sacred months 
 with regard to those who do not acknowledge them to be sacred, but make 
 war against you therein (Chap. II). 
 
 6 This was an invention or innovation of the idolatrous Arabs, whereby 
 they avoided keeping a sacred month, when it suited not their conveniency, 
 by keeping a profane month in its stead; transferring, for example, the 
 observance of Moharram to the succeeding month Safar. The first man 
 who put this in practice, they say, was Jonada Ebn Awf, of the tribe of 
 Kenana. (Al Beidawi, Jallalo'ddin. Poc. Spec. p. 323, and Sale, Prel. Disc. 
 Sect. VII.) These ordinances relating to the months were promulgated 
 by Mohammed himself at the pilgrimage of valediction. (Abulfeda, Vit. 
 Moh., p. 132.) 
 
 As did Jonada, who made public proclamation at the assembly of 
 pilgrims, that their gods had allowed Moharram to be profane, whereupon 
 they observed it not; but the next year he told them that the gods had 
 ordered it to be kept sacred. (Al Beidawi.) 
 
 T viz., In the expedition of Tabuc, a town situate about half-way between 
 Medina and Damascus, which Mohammed undertook against the Greeks, 
 with an army of thirty thousand men, in the ninth year of the Hejra. On 
 
CHAP, ix.] THE DECLARATION OF IMMUNITY 185 
 
 the present life to that which is to come ? But the provision 
 of this life, in respect of that which is to come, is but slender. 
 Unless ye go forth when ye are summoned to war, God will 
 punish you with a grievous punishment ; and he will place 
 another people in your stead, 1 and ye shall not hurt him at 
 all ; for GOD is almighty. If ye assist not the prophet, verily 
 GOD will assist him, as he assisted him formerly, when the 
 unbelievers drove him out of Mecca, the second of two : 2 
 when they were both in the cave : when he said unto his 
 companion, Be not grieved, for GOD is with us. 3 And GOD 
 sent down his security 4 upon him, and strengthened him 
 with armies of angels, whom ye saw not. 5 And he made the 
 word of those who believed not to be abased, and the word of 
 GOD was exalted ; for GOD is mighty and wise. Go forth 
 to battle, both light and heavy, 6 and employ your substance 
 and your persons for the advancement of GOD'S religion. 
 This will be better for you, if ye know it. If it had been a 
 near advantage and a moderate journey, they had surely 
 followed thee ; 7 but the way seemed tedious unto them : and 
 yet they will swear by GOD, saying, If we had been able, we 
 had surely gone forth with you. They destroy their own 
 souls ; for GOD knoweth that they are liars. GOD forgive thee ! 
 why didst thou give them leave to stay at home, 8 until they 
 who speak the truth, when they excuse themselves, had become 
 manifested unto thee, and thou hadst known the liars ? They 
 who believe in GOD and the last day, will not ask leave of 
 
 this expedition the Moslems set out with great unwillingness, because it 
 was undertaken in the midst of the summer heats, and at a time of great 
 drought and scarcity ; whereby the soldiers suffered so much, that this 
 army was called the distressed army : besides, their fruits were just ripe_, 
 and they had much rather have stayed to have gathered them. ( Al Beidawi, 
 Jallalo'ddin. Abulfeda, Vit. Moh. p. 123.) 
 1 See Chap. V. 
 
 I That is, having only Abu Beer with him. 
 
 3 Sale, Prel. Disc, Sect. II. 
 
 4 See before, p. 181. 
 
 5 Who, as some imagine, guarded him in the cave. Or the words may 
 relate to the succours from heaven which Mohammed pretended to have 
 received in several encounters ; as at Bedr, the war of the ditch, and the 
 battle of Honein. 
 
 II i.e., Whether the expedition be agreeable or noc ; or whether ye have 
 sufficient arms and provisions or not ; or whether ye be on horseback or 
 on foot, &c. 
 
 7 That is, had there been no difficulties to surmount in the expedition 
 of Tabuc, and the march thither had been short and easy, so that the plunder 
 might have cest them little or no trouble, they would not have been so 
 backward. 
 
 8 For Mohammed excused several of his men, at their request, from going 
 on this expedition ; as Abda'llah Ebn Obba and his hypocritical adherents, 
 and also three of the Ausars, for which he is here reprehended. 
 
186 THE KORAN [CHAP. ix. 
 
 thee to be excused from employing their substance and their 
 persons for the advancement of GOD'S true religion ; and GOD 
 knoweth those who fear him. Verily they only will ask leave 
 of thee to stay behind, who believe not in GOD and the last 
 day, and whose hearts doubt concerning the faith : wherefore 
 they are tossed to and fro in their doubting. If they had 
 been willing to go forth with thee, they had certainly prepared 
 for that purpose a provision of arms and necessaries : but GOD 
 was averse to their going forth ; wherefore he rendered them 
 slothful, and it was said unto them, Sit ye still with those who 
 sit still. 1 If they had gone forth with you, they had only 
 been a burden unto you, and had run to and fro between you, 
 stirring you up to sedition ; and there would have been some 
 among you who would have given ear unto them : and GOD 
 knoweth the wicked. They formerly sought to raise a 
 sedition, 2 and they disturbed thy affairs, until the truth 
 came, and the decree of GOD was made manifest ; although 
 they were averse thereto. There is of them who saith unto 
 thee, Give me leave to stay behind, and expose me not to tempta- 
 tion. 3 Have they not fallen into temptation at home ? 4 But 
 hell will surely encompass the unbelievers. If good happen 
 unto thee, it grieveth them : but if a misfortune befall thee, 
 they say, We ordered our business before ; 5 and they turn 
 their backs, and rejoice at thy mishap. Say, Nothing shall 
 befall us, but what GOD hath decreed for us : he is our 
 patron : and on GOD let the faithful trust. Say, Do ye 
 expect any other should befall us than one of the two most 
 excellent things ; either victory or martyrdom ? But we 
 expect concerning you, that GOD inflict a punishment on 
 you, either from himself, or by our hands. 6 Wait therefore 
 to see what will be the end of both ; for we will wait with you. 
 Say, Expend your money in pious 'uses, either voluntarily or 
 by constraint ; it shall not be accepted of you, because ye are 
 wicked people. And nothing hindereth their contributions 
 from being accepted of them, but that they believe not in 
 
 1 i.e., With the women and children, and other impotent people. 
 
 2 As they did at the battle of Ohod (Chap. III.). 
 
 3 By obliging me to go, against my will, on an expedition, the hardships 
 of which may tempt me to rebel or to desert. It is related that one Jadd 
 Ebn Kais said that the Ansars well knew he was much given to women, 
 and he dared not trust himself with the Greek girls ; wherefore he desired 
 he might be left behind, and he would assist them with his purse. Al (Beidawi.) 
 
 4 Discovering their hypocrisy by their backwardness to go to war for 
 the promotion of the true religion. 
 
 6 That is, we took care to keep out of harm's way by staying at home. 
 6 i.e., Either by some signal judgment from heaven, or by remitting 
 their punishment to the true believers. 
 
CHAP, ix.] THE DECLARATION OF IMMUNITY 187 
 
 GOD and his apostle, and perform not the duty of prayer, 
 otherwise than sluggishly ; and expend not their money for 
 God's service, otherwise than unwillingly. Let not therefore 
 their riches or their children cause thee to marvel. Verily 
 GOD intendeth only to punish them by these things in this 
 world ; and that their souls may depart while they are 
 unbelievers. They swear by GOD that they are of you j 1 yet 
 they are not of you, but are people who stand in fear. 2 If 
 they find a place of refuge, or caves, or a retreating hole, they 
 surely turn towards the same, and in a headstrong manner 
 haste thereto. There is of them also who spreadeth ill reports 
 of thee, in relation to thy distribution of the alms ; yet if they 
 receive part thereof, they are well pleased ; but if they 
 receive not a part thereof, behold, they are angry. 3 But if 
 they had been pleased with that which GOD and his apostle 
 had given them, and had said, GOD is our support ; GOD 
 will give unto us of his abundance and his prophet also ; 
 verily unto GOD do we make our supplications : it would 
 have been more decent. Alms are to be distributed 4 only unto 
 the poor and the needy, 5 and those who are employed in 
 collecting and distributing the same, and unto those whose 
 hearts are reconciled, 6 and for the redemption of captives, 
 and unto those who are in debt and insolvent, and for the 
 advancement of GOD'S religion, and unto the traveller. 
 This is an ordinance from GOD ; and GOD is knowing and 
 wise. There are some of them who injure the prophet, and 
 
 1 viz., Staunch Moslems, 
 
 2 Hypocritically concealing their infidelity, lest ye should chastise them, 
 as ye have done the professed infidels and apostates ; and yet ready to 
 avow their infidelity, when they think they may do it with safety. 
 
 3 This person was Abu'l Jowadh the hypocrite, who said Mohammed 
 gave them away among the keepers of sheep only ; or, as others suppose, 
 Ebn Dhi'lkhowaisara, who found fault with the prophet's distribution of 
 the spoils taken at Honein, because he gave them all among the Meccans, 
 to reconcile and gain them over to his religion and interest. (Al Beidawi, 
 Abulfeda, Vit. Moh. p. 118, 119.) 
 
 * See what is said as to this point in Sale, Prel. Disc. Sect. IV. 
 
 5 The commentators make a distinction between these two words in 
 the original, fakir and mesktn ; one, they say, signifies him who is utterly 
 destitute both of money and means of livelihood ; the other, one who is 
 in want indeed, but is able to get something towards his own support. But 
 to which of the two words either of these different significations properly 
 belongs, the critics differ. 
 
 6 That is, who were lately enemies to the faithful, but have now embraced 
 Mohammedism, and entered into amity with them. For Mohammed, 
 to gain their hearts and confirm them in his religion, made large presents 
 to the chief of the Koreish out of the spoils at Honein, as has been just now 
 mentioned. (Abulfeda, ibid.) But this law they say became of no obligation 
 when the Mohammedan faith was established, and stood not in need of 
 such methods for its support. 
 
188 THE KORAN [CHAP. ix. 
 
 say, He is an ear r 1 Answer, He is an ear of good unto you : 2 
 he believeth in GOD, and giveth credit to the faithful, and is a 
 mercy unto such of you who believe. But they who injure 
 the apostle of GOD, shall suffer a painful punishment. They 
 swear unto you by GOD, that they may please you ; but it 
 is more just that they should please GOD and his apostle, if 
 they are true believers. Do they not know that he who 
 opposeth GOD and his apostle, shall without doubt be pun- 
 ished with the fire of hell ; and shall remain therein for ever ? 
 This will be great ignominy. The hypocrites are apprehen- 
 sive lest a Sura 3 should be revealed concerning them, to 
 declare unto them that which is in their hearts. Say unto 
 them, Scoff ye ; but GOD will surely bring to light that which 
 ye fear should be discovered. And if thou ask them the reason 
 of this scoffing, they say, Verily we were only engaged in 
 discourse, and jesting among^ ourselves.* Say, Do ye scoff at 
 GOD and his signs, and at his apostle ? offer not an excuse : 
 now are ye become infidels, after your faith. If we forgive 
 a part of you, we will punish a part, for that they have been 
 wicked doers. Hypocritical men and women are the one of 
 them or the other : they command that which is evil, a-'d 
 forbid that which is just, and shut their hands from gv. -g 
 alms. They have forgotten GOD ; wherefore he hath i'jr- 
 gotten them : verily the hypocrites are those who act 
 wickedly. GOD denounceth unto the hypocrites, both 
 men and women, and to the unbelievers the fire of hell ; 
 they shall remain therein for ever : this will be their 
 sufficient reward ; GOD hath cursed them, and they shall 
 endure a lasting torment. As they who have been before you, 
 so are ye. They were superior to you in strength, and had 
 more abundance of wealth and of children ; and they enjoyed 
 their portion in this world ; and ye also enjoy your portion 
 here, as they who have preceded you enjoyed their portion. 
 And ye engage yourselves in vain discourses, like unto those 
 wherein they engaged themselves. The works of these 
 
 1 i.e., He hears everything that we say ; and gives credit to all the stories 
 that are carried to him. 
 
 a Giving credit to nothing that may do you hurt. 
 
 3 So the Mohammedans call a chapter of the Koran. (Sale, Prel. Disc. 
 Sect. III.) 
 
 4 It is related that in the expedition of Tabuc, a company of hypocrites 
 passing near Mohammed, said to one another, Behold that man ! he would 
 take the strongholds of Syria. Away .' away / which being told the prophet, 
 he called them to him, and asked them why they had said so ? Whereto 
 they replied with an oath that they were hot talking of what related to 
 him or his companions, but were only diverting themselves with indifferent 
 discourse to beguile the tediousness of the way. (Al. Beidawi.) 
 
CHAP, ix.] THE DECLARATION OF IMMUNITY 189 
 
 are vain both in this world and that which is to come ; 
 and these are they who perish. Have they not been 
 acquainted with the history of those who have been before 
 them ? of the people of Noah, and of Ad, and of Thamud, 
 and of the people of Abraham, and of the inhabitants of 
 Madian, and of the cities which were overthrown P 1 Their 
 apostles came unto them with evident demonstrations : and 
 GOD was not disposed to treat them unjustly ; but they dealt 
 unjustly with their own souls. And the faithful men and 
 the faithful women are friends one to another : they com- 
 mand that which is just, and they forbid that which is evil ; 
 and they are constant at prayer, and pay their appointed 
 alms ; and they obey GOD and his apostle : unto these will 
 GOD be merciful : for he is mighty and wise. GOD promiseth 
 unto the true believers, both men and women, gardens 
 through which rivers flow, wherein they shall remain for 
 ever ; and delicious dwellings in gardens of perpetual abode : 2 
 but goodwill from GOD shall be their most excellent reward. 
 This will be great felicity. O prophet, wage war against the 
 unbelievers and the hypocrites, and be severe unto them, for 
 their dwelling shall be hell ; an unhappy journey shall it be 
 thither \ They swear by GOD that they said not what they 
 are charged with : yet they spake the word of infidelity, and 
 became unbelievers, after they had embraced Islam. 3 And 
 they designed that which they could not effect ; 4 and they 
 did not disapprove the design for any other reason, than because 
 GOD and his apostle had enriched them, of his bounty. 5 If 
 
 1 Namely, Sodom and Gomorrah, and the other cities which shared 
 their fate, and are thence called Al Motakifat, or the subverted. (Cap. XI.) 
 
 8 Literally, gardens of Eden ; but the commentators do not take the 
 word Eden in the sense which it bears in Hebrew, as has been elsewhere 
 observed. (Sale, Prel. Disc. p. 103.) 
 
 3 It is related that Al J alias Ebn Soweid hearing some passages of this 
 chapter, which sharply reprehend those who refused to go on the above- 
 mentioned expedition of Tabuc, declared that if what Mohammed said of his 
 brethren was true, they were worse than asses ; which coming to the pro- 
 phet's ear, he sent for him ; and he denied the words upon oath. But on 
 the immediate revelation of this passage, he confessed his fault, and his 
 repentance was accepted. (Al Beidawi.) 
 
 * The commentators tell us that fifteen men conspired to kill Mohammed 
 in his return from Tabuc by pushing him from his camel into a precipice, as 
 he rode by night over the highest part of Al Akaba. But when they were 
 going to execute their design, Hodheifa, who followed and drove the prophet's 
 camel, which was led by Ammar Ebn Yaser, hearing the tread of camels 
 and the clashing of arms, gave the alarm, upon which they fled. Some, 
 however, suppose the design here meant was a plot to expel Mohammed 
 from Medina. (Al Beidawi.) 
 
 5 For Mohammed's residing at Medina was of great advantage to the 
 place, the inhabitants being generally poor, and in want of most conveni- 
 ences of life ; but on the prophet's coming among them, they became 
 
190 THE KORAN [CHAP. ix. 
 
 they repent, it will be better for them ; but if they relapse, 
 GOD will punish them with a grievous torment, in this world 
 and in the next ; and they shall have no patron on earth, nor 
 any protector. There are some of them who made a covenant 
 with GOD, saying, Verily if fre give us of his abundance, we 
 will give alms, and become righteous people. 1 Yet when he 
 had given unto them of his abundance, they became covetous 
 thereof, and turned back, and retired afar off. Wherefore 
 he hath caused hypocrisy to succeed in their hearts, until 
 the day whereon they shall meet him ; for that they failed 
 to perform unto GOD that which they had promised him, 
 and for that they prevaricated. Do they not know that GOD 
 knoweth whatever they conceal and their private discourses ; 
 and that GOD is the knower of secrets ? They who traduce 
 such of the believers as are liberal in giving alms beyond what 
 they are obliged, and those who find nothing to give but what 
 they gain by their industry ; 2 and therefore scoff at them : 
 GOD shall scoff at them, and they shall surfer a grievous 
 punishment. Ask forgiveness for them, or do not ask forgive- 
 ness for them ; it will be equal. If thou ask forgiveness for 
 
 possessed of large herds of cattle and money also. Al Beidawi says that the 
 above-named Al J alias in particular, having a servant killed, received by 
 Mohammed's order no less than ten thousand dirhems, or about three hundred 
 pounds, as a fine for the redemption of his blood. 
 
 1 An instance of this is given in Thalaba Ebn Hateb, who came to Moham- 
 med and desired him to beg of GOD that he would bestow riches on him. 
 The prophet at first advised him rather to be thankful for the little he had 
 than to covet more, which might become a temptation to him ; but on 
 Thalaba's repeated request and solemn promise that he would make a good 
 use of his riches, he was at length prevailed on, and preferred the petition 
 to GOD. Thalaba in a short time grew vastly rich, which, Mohammed being 
 acquainted with, sent two collectors to gather the alms. Other people 
 readily paid them ; but, when they came to Thalaba, and read the injunction 
 to him out of the Koran, he told them that it was not alms, but tribute, or 
 next kin to tribute, and bid them go back till he had better considered of it. 
 Upon which this passage was revealed ; and when Thalaba came afterwards 
 and brought his alms, Mohammed told him that GOD had commanded him 
 not to accept it, and threw dust upon his head, saying, This is what thou hast 
 deserved. He then offered his alms to Abu Beer, who refused to accept 
 them, as did Omar some years after, when he was Khalif. (Al Beidawi.) 
 
 1 Al Beidawi relates that Mohammed, exhorting his followers to voluntary 
 alms, among others, Abda'lrahman Ebn Awf gave four thousand dirhems, 
 which was one-half of what he had ; Asem Ebn Adda gave a hundred 
 beasts' loads of dates ; and Abu Okail a saa, which is no more than a sixtieth 
 part of a load, of the same fruit, but was the half of what he had earned by 
 a night's hard work. This Mohammed accepted : whereupon the hypocrites 
 said that Abda'lrahman and Asem gave what they did out of ostentation, 
 and that GOD and his apostle might well have excused Abu Okail's mite ; 
 which occasioned this passage. I suppose this collection was made to 
 defray the charge of the expedition of Tabuc, towards which, as another writer 
 tells us, Abu Beer contributed all that he had, and Othman very largely, 
 viz., as it is said, three hundred camels for slaughter, and a thousand dindrs 
 of gold. (Abulfed. Vit. Moh. p. 123.) 
 
CHAP, ix.] THE DECLARATION OF IMMUNITY 191 
 
 them seventy times, GOD will by no means forgive them. 1 
 This is the divine pleasure, for that they believe not in GOD 
 and his apostle ; and GOD direct eth not the ungodly people. 
 They who were left at home in the expedition of Tabuc, were 
 glad of their staying behind the apostle of GOD, and were 
 unwilling to employ their substance and their persons for the 
 advancement of GOD'S true religion ; and they said, Go not 
 forth in the heat. 2 Say, The fire of hell will be hotter ; if 
 they understood this. Wherefore let them laugh little, and 
 weep much, as a reward for that which they have done. If 
 GOD bring thee back unto some of them, 3 and they ask thee 
 leave to go forth to war with thee, say, Ye shall not go forth 
 with me for the future, neither shall ye fight an enemy with 
 me ; ye were pleased with sitting at home the first time ; 
 sit ye at home therefore with those who stay behind. Neither 
 do thou ever pray over any of them who shall die, 4 neither 
 stand at his grave ; 5 for that they believed not in GOD or his 
 apostle, and die in their wickedness. Let not their riches or 
 their children cause thee to marvel : for GOD intendeth only to 
 punish them therewith in this world ; and that their souls 
 may depart while they are infidels. When a Sura 6 is sent 
 down, wherein it is said, Believe in GOD, and go forth to war 
 with his apostle ; those who are in plentiful circumstances 
 among them ask leave of thee to stay behind, and say, Suffer 
 
 1 In the last sicknesss of Abda'llah Ebn Obba, the hypocrite (who died 
 in the ninth year of the Heira), his son, named also Abda'llah, came and 
 asked Mohammed to beg pardon of GOD for him, which he did, and thereupon 
 the former part of this verse was revealed. But the prophet, not taking 
 that for a repulse, said he would pray seventy times for him ; upon which the 
 latter part of the verse was revealed, declaring it would be absolutely in 
 vain. It may be observed that the numbers seven, and seventy, and seven 
 hundred, are frequently used by the eastern writers, to signify not so many 
 precisely, but only an indefinite number, either greater or lesser (Al Beidawi), 
 several examples of which are to be met with in Scripture. (Matth. xviii. zz. ) 
 
 2 This they spoke in a scoffing manner to one another, because, as has 
 been observed, the expedition of Tabuc was undertaken in a very hot and 
 dry season. 
 
 3 That is, if thou return in safety to Medina to the hypocrites, who are 
 here called some of them who stayed behind, because they were not all 
 hypocrites. The whole number is said to have been twelve. (Al Beidawi.) 
 
 * This passage was also revealed on account of Abda'llah Ebn Obba. In 
 his last illness he desired to see Mohammed, and, when he was come, asked 
 him to beg forgiveness of GOD for him, and requested that his corpse might 
 be wrapped up in the garment that was next his body (which might have 
 the same efficacy with the habit of a Franciscan), and that he would pray 
 over him when dead. Accordingly, when he was dead, the prophet sent 
 his shirt, or inner vestment, to shroud the corpse, and was going to pray 
 over it, but was forbidden by these words. Some say they were not revealed 
 till he had actually prayed for him. (Al Beidawi.) 
 
 5 Either by assisting at his funeral, or visiting his sepulchre. 
 
 6 That is a chapter of the Koran. 
 
192 THE KORAN [CHAP. ix. 
 
 us to be of the number of those who sit at home. They are 
 well pleased to be with those who stay behind, and their 
 hearts are sealed up ; wherefore they do not understand. 
 But the apostle, and those who have believed with him, 
 expose their fortunes and their lives for God's service ; they 
 shall enjoy the good things of either life, and they shall be 
 happy. GOD hath prepared for them gardens through which 
 rivers flow ; they shall remain therein for ever. This will 
 be great felicity. And certain Arabs of the desert came to 
 excuse themselves, 1 praying that they might be permitted to 
 stay behind ; and they sat at home who had renounced GOD 
 and his apostle. But a painful punishment shall be inflicted 
 on such of them as believe not. In those who are weak, or 
 are afflicted with sickness, or in those who find not wherewith 
 to contribute to the war, 2 it shall be no crime if they stay at 
 home ; provided they behave themselves faithfully towards 
 GOD and his apostle. There is no room to lay blame on the 
 righteous ; for GOD is gracious and merciful : nor on those 
 unto whom, when they came unto thee, requesting that thou 
 wouldest supply them with necessaries for travelling, thou 
 didst answer, I find not wherewith to supply you, returned, 
 their eyes shedding tears for grief, that they found not where- 
 with to contribute to the expedition. 3 But there is reason to 
 blame those who ask leave of thee to sit at home, when they 
 are rich. They are pleased to be with those who stay behind, 
 and GOD hath sealed up their hearts ; wherefore they do not 
 understand. (XI.) 4 They will excuse themselves unto you, 
 when ye are returned unto them. Say, Excuse not your- 
 selves ; we will by no means believe you : GOD hath acquainted 
 us with your behaviour ; and GOD will observe your 
 actions, and his apostle also : and hereafter shall ye be 
 brought before him who knoweth that which is hidden and 
 that which is manifest ; and he will declare unto you that 
 which ye have done. They will swear unto you by GOD, 
 
 1 These were the tribes of Asad and Ghatfan, who excused themselves 
 on account of the necessities of their families, which their industry only 
 
 'maintained. But some write they were the family of Amer Ebn al Tofail, 
 who said that if they went with the army, the tribe of Tay would fall 
 upon their wives and children, and their cattle. (Al Beidawi.) 
 
 2 By reason of their extreme poverty ; as those of Joheina, Mozeina, and 
 Banu Odhra. (Al Beidawi.) 
 
 3 The persons here intended were seven men of the Ansars, who came 
 to Mohammed and begged he would give them some patched boots and 
 soled shoes, it being impossible for them to march so far barefoot in such 
 a season ; but he told them he could not supply them ; whereupon they 
 went away weeping. Some, however, say these were the Banu Mokren ; 
 and others Abu Musa and his companions. (Al Beidawi.) 
 
 4 The eleventh section begins here. 
 
CHAP, ix.] THE DECLARATION OF IMMUNITY 193 
 
 when ye are returned unto them, that ye may let them alone. 1 
 Let them alone therefore, for they are an abomination, and 
 their dwelling shall be hell, a reward for that which they 
 have deserved. They will swear unto you, that ye may be 
 well pleased with them ; but if ye be well pleased with them, 
 verily GOD will not be well pleased with people who prevari- 
 cate. The Arabs of the desert are more obstinate in their 
 unbelief and hypocrisy ; and it is easier for them to be ignorant 
 of the ordinances of that which GOD hath sent down 
 unto his apostle : 2 and GOD is knowing and wise. Of the 
 Arabs of the desert there is who reckoneth that which he 
 expendeth for the service of God, to be as tribute ; 3 and waiteth 
 that some change of fortune* may befall you. A change for 
 evil shall happen unto them ; for GOD both heareth and 
 knoweth. And of the Arabs of the desert there is who 
 believeth in GOD and in the last day ; and esteemeth that 
 which he layeth out for the service of God to be the means of 
 bringing him near unto GOD and the prayers of the apostle. 
 Is it not unto them the means of a near approach ? GOD 
 shall lead them into his mercy ; for GOD is gracious and 
 merciful. 5 ^4s for the leaders and the first of the Mohajerin, 
 and the Ansars, 6 and those who have followed them in well 
 doing ; GOD is well pleased with them, and they are well 
 pleased in him : and he hath prepared for them gardens 
 watered by rivers ; they shall remain therein for ever. This 
 shall be great felicity. And of the Arabs of the desert who 
 dwell round about you, there are hypocritical persons : 7 and of 
 
 1 And not chastise them. 
 
 8 Because of their wild way of life, the hardness of their hearts, their not 
 frequenting people of knowledge, and the few opportunities they have of 
 being instructed. (Al Beidawi. Sale, Prel.. "Disc. Sect. I.) 
 
 3 Or a contribution exacted by force, the payment of which he can in no 
 wise avoid. 
 
 4 Hoping that some reverse may afford a convenient opportunity of throw- 
 ing off the burden. 
 
 5 The Arabs meant in the former of these two passages, are said to have 
 been the tribes of Asad, Ghat fan, and Banu Tamim ; and those intended in 
 the latter, Abdallah, surnamed Dhu'lbajadin, and his people. (Al Beidawi.) 
 
 6 The Mohajerin, or refugees, were those of Mecca, who fled thence on 
 account of their religion ; and the Ansars, or helpers, were those of Medina, 
 who received Mohammed and his followers into their protection, and assisted 
 them against their enemies. By the leaders of the Mohajerin are meant 
 those who believed on Mohammed before the Hejra, or early enough to 
 pray towards Jerusalem, from which the Keblahwas changed to the temple 
 of Mecca in the second year of the Hejra, or else such of them as were present 
 at the battle of Bedr. The leaders of the Ansars were those who took the oath 
 of fidelity to him at Al Akaba, either the first or the second time. (Al 
 Beidawi.) 
 
 7 i.e., In the neighbourhood of Medina. These were the tribes of Joheina. 
 Mozeina, Aslam, Ashja, and Ghifar. (Al Beidawi.) 
 
194 THE KORAN [CHAP. ix. 
 
 the inhabitants of Medina there are some who are obstinate in 
 hypocrisy. Thou knowest them not, prophet, but we know 
 them : we will surely punish them twice ;* afterwards shall 
 they be sent to a grievous torment. And others have acknow- 
 ledged their crimes. 2 They have mixed a good action with 
 another whi-ch is bad : 3 peradventure GOD will be turned unto 
 them ; for GOD is gracious and merciful. Take alms of their 
 substance, that thou mayest cleanse them and purify them 
 thereby ; 4 and pray for them : for thy prayers shall be a 
 security of mind unto them ; and GOD both heareth and 
 knoweth. Do they not know that GOD accepteth repentance 
 from his servants, and accepteth alms ; and that GOD is easy 
 to be reconciled and merciful ? Say unto them, Work as ye 
 will ; but GOD will behold your work, and his apostle also, 
 and the true believers : and ye shall be brought before him 
 who knoweth that which is kept secret, and that which is 
 made public ; and he will declare unto you whatever ye 
 have done. And there are others who wait with suspense the 
 decree of GOD ; whether he will punish them, or whether he 
 will be turned unto them : 5 but GOD is knowing and wise. 
 There are some who have built a temple to hurt the faithful 
 and to propagate infidelity, and to foment division among the 
 true believers, 6 and for a lurking-place for him who hath 
 
 1 Either by exposing them to public shame, and putting them to death ; 
 or by either of those punishments and the torment of the sepulchre : or 
 else by exacting alms of them by way of fine, and giving them corporal punish- 
 ment. (Al Beidawi.) 
 
 2 Making no hypocritical excuses for them. These were certain men, 
 who, having stayed at home instead of accompanying Mohammed to Tabiic, 
 as soon as they heard the severe reprehensions and threats of this chapter 
 against those who had stayed behind, bound themselves to the pillars of the 
 mosque, and swore that they would not loose themselves till they were 
 loosed by the prophet. But when he entered the mosque to pray, and was 
 informed of the matter, he also swore that he would not loose them without 
 a particular command from GOD ; whereupon this passage was revealed, 
 and they were accordingly dismissed. (Al Beidawi.) 
 
 3 Though they were backward in going to war, and held with the hypo- 
 crites, yet then confessed their crime and repented. 
 
 4 When these persons were loosed, they prayed Mohammed to take their 
 substance, for the sake of which they had stayed at home, as alms, to cleanse 
 them from their transgression ; but he told them he had no orders to accept 
 anything from them ; upon which this verse was sent down, allowing him 
 to take their alms. (Al Beidawi.) 
 
 5 The. persons here intended were the three Ansars whose pardon is 
 granted a little below. 
 
 6 When the Banu Amru Ebn Awf had built the temple or mosque of 
 Koba, which will be mentioned by- and- bye, they asked Mohammed to come 
 and pray in it, and he complied with their request. This exciting the envy 
 of their brethren, the Banu Ganem Ebn Awf, they also built a mosque, 
 intending that the Imam or priest who should officiate there should be Abu 
 Amer, a Christian monk ; but he dying in Syria, they came to Mohammed 
 and desired he would consecrate, as it were, their mosque by praying in it. 
 
CHAP, ix.] THE DECLARATION OF IMMUNITY 195 
 
 fought against GOD and his apostle in time past j 1 and they 
 swear, saying, Verily we intended no other than to do for the 
 best : but GOD is witness that they do certainly lie. Stand 
 not up to pray therein for ever. There is a temple founded 
 on piety, 2 from the first day of its building. It is more just 
 that thou stand up to pray therein : therein are men who 
 love to be purified ; 3 for GOD loveth the clean. Whether 
 therefore is he better, who hath founded his building on the 
 fear of GOD, and his goodwill ; or he who hath founded his 
 building on the brink of a bank of earth which is washed 
 away by waters, so that it falleth with him into the fire of 
 hell ? GOD directeth not the ungodly people. Their build- 
 ing which they have built will not cease to be an occasion 
 of doubting in their hearts, until their hearts be cut in pieces ; 4 
 
 The prophet accordingly prepared himself to go with them, but was for- 
 bidden by the immediate revelation of this passage, discovering their hypoc- 
 risy and ill design ; whereupon he sent Malec Ebn al Dpkhshom, Maan 
 Ebn Addi, Amer Ebn al Sacan, and Al Wahsha, the Ethiopian, to demolish 
 and burn it, which they performed, and made it a dunghill. According to 
 another account, this mosque was built a little before the expedition of Tab uc, 
 with a design to hinder Mohammed's men from engaging therein ; and when 
 he was asked to pray there, he answered that he was just setting out on a 
 journey, but that when he came back, with GOD'S leave, he would do what 
 they desired ; but when they applied to him again, on his return, this 
 passage was revealed. (Al Beidawi, Jallalo'ddin.) 
 
 1 That is, Abu Amer, the monk, who was a declared enemy to Mohammed, 
 having threatened him at Ohod, that no party should appear in the field 
 against him, but he would make one of them ; and, to be as good as his word, 
 he continued to oppose him till the battle of Honein, at which he was present, 
 and being put to flight with those of Hawazen, he retreated into Syria, 
 designing to obtain a supply of troops from the Greek emperor to renew the 
 war, but he died at Kinnisrin. Others say that this monk was a confederate 
 at the war of the ditch, and that he fled thence into Syria. (Al Beidawi.) 
 
 8 viz., That of Koba, a place about two miles from Medina, where 
 Mohammed rested four days before he entered that city, in his flight from 
 Mecca, and where he laid the foundation of a mosque (Al Beidawi, Ebn 
 Shohnah. Abulfed. Vit. Moh. p. 52. Where the translator, taking this 
 passage of the Koran, which is there cited, for the words of his author, has 
 missed the true sense), which was afterwards built by the Banu Amru Ebn 
 Awf . But according to a different tradition, the mosque here meant was that 
 which Mohammed built at Medina. 
 
 3 Al Beidawi says, that Mohammed walking once with the Mohajerin to 
 Koba, found the Ansars sitting at the mosque door, and asked them whether 
 they were believers ; and, on their being silent, repeated the question : 
 whereupon Omar answered, that they were believers ; and Mohammed 
 demanding whether they acquiesced in the judgment Omar had made of 
 them, they said yes. He then asked them whether they would be patient 
 in adversity and thankful in prosperity ; to which they answering in the 
 affirmative, he swore by the LORD of the Caaba that they were true believers. 
 Afterwards he examined them as to their manner of performing the legal 
 washings, and, particularly, what they did after easing themselves ; they 
 told him that in such a case they used three stones, and after that washed 
 with water : upon which he repeated these words of the Koran to them. 
 
 4 Some interpret these words of their being deprived of their judgment 
 and understanding ; and others of the punishment they are to expect, either 
 of death in this world, or of the rack of the sepulchre, or the pains of hell. 
 
196 THE KORAN [CHAP. ix. 
 
 and GOD is knowing and wise. Verily GOD hath purchased of 
 the true believers their souls and their substance, promising 
 them the enjoyment of paradise ; on condition that they 
 fight for the cause of GOD : whether they slay or be slain, 
 the promise for the same is assuredly due by the law, and the 
 gospel, and the Koran. And who performeth his contract 
 more faithfully than GOD ? Rejoice therefore in the con- 
 tract which ye have made. This shall be great happiness. 
 The penitent, and those who serve GOD, and praise him, and 
 who fast, and bow down, and worship ; and who command 
 that which is just, and forbid that which is evil, and keep 
 the ordinances of GOD, shall likewise be rewarded with para- 
 dise : wherefore bear good tidings unto the faithful. It is 
 not allowed unto the prophet, nor those who are true believers, 
 that they pray for idolaters, 1 although they be of kin, after 
 it is become known unto them, that they are inhabitants of 
 hell. 2 Neither did Abraham ask forgiveness for his father, 
 otherwise than in pursuance of a promise which he had 
 promised unto him : 3 but when it became known unto him, 
 that he was an enemy unto GOD, he declared himself clear of 
 him. 4 Verily Abraham was pitiful and compassionate. Nor 
 is GOD disposed to lead people into error, 6 after that he hath 
 directed them, until that which they ought to avoid is become 
 known unto them ; for GOD knoweth all things. Verily 
 unto GOD belongeth the kingdom of heaven and of earth ; 
 he giveth life, and he causeth to die ; and ye have no patron 
 or helper besides GOD. GOD is reconciled unto the prophet, 
 
 1 This passage was revealed, as some think, on account of Abu Taleb, 
 Mohammed's uncle and great benefactor ; who, on his death-bed, being 
 pressed by his nephew to speak a word which might enable him to plead 
 his cause before GOD, that is, to profess Islam, absolutely refused. 
 Mohammed, however, told him that he would not cease to pray for him, till 
 he should be forbidden by GOD ; which he was by these words. Others 
 suppose the occasion to have been Mohammed's visiting his mother Amelia's 
 sepulchre at Al Abwa, soon after the taking of Mecca ; for they say that while 
 he stood at the tomb he burst into tears, and said, / asked leave of GOD to 
 visit my mother's tomb, and he granted it me ; but when I asked leave to pray 
 for her, it was denied me. (Al Beidawi.) 
 
 1 By their dying infidels. For otherwise it is not only lawful, but com- 
 mendable, to pray for unbelievers, while there are hopes of their conversion. 
 
 3 viz., To pray that GOD would dispose his heart to repentance. Some 
 suppose this was a promise made to Abraham by his father, that he would 
 believe in GOD. For the words may be taken either way. 
 
 4 Desisting to pray for him, when he was assured by inspiration that he 
 was not to be converted ; or after he actually died an infidel. 
 
 5 i.e., To consider or punish them as transgressors. This passage was 
 revealed to excxise those who had prayed for such of their friends as had 
 died idolaters, before it was forbidden; or else to excuse certain people 
 who had ignorantly prayed towards the first Keblah, and drunk wine, &c. 
 
CHAP, ix.] THE DECLARATION OF IMMUNITY 197 
 
 and unto the Mohajerin, and the Ansars, 1 who followed him 
 in the hour of distress, 2 after that it had wanted little but 
 that the hearts of a part of them had swerved from their duty : 
 afterwards was he turned unto them : for he was compassion- 
 ate and merciful towards them. And he is also reconciled 
 unto the three who were left behind, 3 so that the earth 
 became too strait for them, notwithstanding its spaciousness, 
 and their souls became straitened within them, and they con- 
 sidered that there was no refuge from GOD, otherwise than 
 by having recourse unto him. Then was he turned unto them, 
 that they might repent ; for GOD is easy to be reconciled 
 and merciful. O true believers, fear GOD, and be with the 
 sincere. There was no reason why the inhabitants of Medina, 
 and the Arabs of the desert who dwell around them, should 
 stay behind the apostle of GOD, or should prefer themselves 
 before him. 4 This is unreasonable : because they are not 
 distressed either by thirst, or labour, or hunger, for the 
 defence of GOD'S true religion ; neither do they stir a step, 
 which may irritate the unbelievers ; neither do they receive 
 from the enemy any damage, but a good work is written 
 down unto them for the same ; for GOD suffereth not the 
 reward of the righteous to perish. And they contribute not 
 any sum either'small or great, nor do they pass a valley, but 
 it is written down unto them that GOD may reward them 
 
 1 Having forgiven the crime they committed, in giving the hypocrites 
 leave to be absent from the expedition to Tabuc ; or for the other sins which 
 they might, through inadvertence, have been guilty of. For the best men 
 have need of repentance. (Al Beidawi.) 
 
 2 viz., In the expedition of Tabuc ; wherein Mohammed's men were driven 
 to such extremities that (besides what they endured by reason of the excessive 
 heat) ten men were obliged to ride by turns on one camel, and provisions 
 and water were so scarce that two men divided a date between them, and 
 they were obliged to drink the water out of the camels' stomachs. (Al 
 Beidawi.) 
 
 3 Or, as it may be translated, who were left in suspense, whether they 
 should be pardoned or not. These were three Ansars, named Caab Ebn Malec. 
 Helal Ebn Omeyya, and Merara Ebn Rabi, who went not with Mohammed 
 to Tabuc, and were therefore, on his return, secluded from the fellowship 
 of the other Moslems ; the prophet forbidding any to salute them, or to 
 hold discourse with them. Under which interdiction they continued fifty 
 days, till, on their sincere repentance, they were at length discharged from 
 it, by the revelation of this passage. (Al Beidawi, Jallalo'ddin, Abulf. 
 Vit. Moh. p. 133, 126.) 
 
 4 By not caring to share with him the dangers and fatigues of war. Al 
 Beidawi tells us, that after Mohammed had set out for Tabuc, one Abu 
 Khaithama, sitting in his garden, where his wife, a very beautiful woman, 
 had spread a mat for him in the shade, and had set new dates and fresh 
 water before him, after a little reflection, cried out : This is not well that I 
 should thus take my ease and pleasure, while the apostle of GOD is exposed to 
 the scorching of the sunbeams and the inclemencies of the air ; and immediately 
 mounting his camel, took his sword and lance, and went to join the army. 
 
198 THE KORAN [CHAP. ix. 
 
 with a recompence exceeding that which they have wrought. 
 The believers are not obliged to go forth to war all together : 
 if a part of every band of them go not forth, it is that they 
 may diligently instruct themselves in their religion j 1 and 
 may admonish their people, when they return unto them, 
 that they may take heed to themselves. O true believers, 
 wage war against such of the infidels as are near you ; 2 and let 
 them find severity 3 in you : and know that GOD is with those 
 who fear him. Whenever a Sura is sent down, there are 
 some of them who say, Which of you hath this caused to 
 increase in faith ? It will increase the faith of those who 
 believe, and they shall rejoice : but unto those in whose 
 hearts there is an infirmity, it will add farther doubt unto 
 their present doubt ; and they shall die in their infidelity. 
 Do they not see that they are tried every year once or twice ? 4 
 yet they repent not, neither are they warned. And when- 
 ever a Sura is sent down, they look at one another, saying, 
 Doth anyone see you ? 5 then do they turn aside. GOD 
 shall turn aside their hearts from the truth ; because they are 
 a people who do not understand. Now hath an apostle come 
 unto you of our own nation, 6 an excellent person : it is 
 grievous unto him that ye commit wickedness ; he is careful 
 over you, and compassionate and merciful towards the 
 believers. If they turn back, say, GOD is my support : 
 there is no GOD but he. On him do I trust ; and he is the 
 LORD of the magnificent throne. 
 
 1 That is, if some of every tribe or town be left behind, the end of their 
 being so left is that they may apply themselves to study and attain a more 
 exact knowledge of the several points of their religion, so as to be able to 
 instruct such as, by reason of their continual employment in the wars, 
 have no other means of information. They say, that after the preceding 
 passages were revealed, reprehending those who had stayed at home during 
 the expedition of Tabuc, every man went to war, so that the study of religion, 
 which is rather more necessary for the defence and propagation of the faith 
 than even arms themselves, became wholly laid aside and neglected ; to 
 prevent which, for the future, a convenient number are hereby directed to be 
 left behind, that they may have leisure to prosecute their studies. 
 
 2 Either of your kindred or neighbours ; for these claim your pity and care 
 in the first place, and their conversion ought first to be endeavoured. The 
 persons particularly meant in this passage are supposed to have been the 
 Jews of the tribes of Koreidha and Nadliir, and those of Khaibar ; or else 
 the Greeks of Syria. (Al Beidawi.) 
 
 3 Or fierceness in war. 
 
 4 i.e., By various kinds of trials, or by being called forth to war, and by 
 being made witnesses of GOD'S miraculous protection of the faithful. 
 
 6 They wink at one another to rise and leave the prophet's presence, 
 if they think they can do it without being observed, to avoid hearing 
 the severe and deserving reproofs which they apprehended in every new 
 revelation. The persons intended are the hypocritical Moslems. 
 
 6 See Chap. III. 
 
CHAP, x.] JONAS 199 
 
 X 
 
 THE CHAPTER OF JONAS 
 
 Revealed at Mecca. 
 
 IN THE NAME OF THE MOST MERCIFUL GOD. 
 
 AL. R. 2 These are the signs of the wise book. Is it a 
 strange thing unto the men of Mecca, that we have 
 revealed our will unto a man from among them, 3 saying, 
 Denounce threats unto men if they believe not ; and bear 
 good tidings unto those who believe, that on the merit of 
 their sincerity they have an interest with their LORD ? The 
 unbelievers say, this is manifest sorcery. 4 Verily your 
 LORD is GOD, who hath created the heavens and the earth 
 in six days ; and then ascended his throne, to take on himself 
 the government of all things. There is no intercessor, but by 
 his permission. 5 This is GOD, your LORD ; therefore serve him. 
 Will ye not consider ? Unto him shall ye all return, accord- 
 ing to the certain promise of GOD ; for he produceth a 
 creature, and then causeth it to return again ; that he may 
 reward those who believe and do that which is right, with 
 equity. But as for the unbelievers, they shall drink 
 boiling water, and they shall suffer a grievous punish- 
 ment, for that they have disbelieved. It is he who hath 
 ordained the sun to shine by day, and the moon for a light 
 by night ; and hath appointed her stations, that ye might 
 know the number of years, and the computation of time. 
 GOD hath not created this, but with truth. He explaineth 
 his signs unto people who understand. Moreover in the 
 vicissitude of night and day, and whatever GOD hath created 
 in heaven and earth, are surely signs unto men who fear 
 him. Verily they who hope not to meet us at the last day, and 
 delight in this present life, and rest securely in the same, and 
 who are negligent of our signs ; their dwelling shall be hell 
 fire, for that which they have deserved. But as to those who 
 
 1 This prophet, the Jonah of the Bible, is mentioned towards the end 
 of the chapter. 
 
 2 Sale, Prel., Disc. p. 64. 
 
 3 And not one of the most powerful among them ; so that the Koreish 
 said it was a wonder GOD could find out no other messenger than the 
 orphan pupil of Abu Taleb. (Al Beidawi.) 
 
 4 Meaning the Koran. According to the reading of some copies, the words 
 may be rendered, This man (i.e. Mohammed) is no other than a manifest 
 sorcerer. 
 
 6 These words were revealed to refute the foolish opinion of the idolatrous 
 Meccans, who imagined ''heir idols were intercessors with GOD for them. 
 
200 THE KORAN [CHAP. x. 
 
 believe, and work righteousness, their LORD will direct them 
 because of their faith ; they shall have rivers flowing through 
 gardens of pleasure. Their prayer therein shall be, Praise 
 be unto thee, O GOD ! and their salutation 1 therein shall be, 
 Peace ! and the end of their prayer shall be, Praise be unto 
 GOD, the LORD of all creatures ! If GOD should cause evil 
 to hasten unto men, according to their desire of hastening 
 good, verily their end had been decreed. Wherefore we 
 suffer those who hope not to meet us at the resurrection, to 
 wander amazedly in their error. When evil befalleth a 
 man ; he prayeth unto us lying on his side, or sitting, or 
 standing : 2 but when we deliver him from his affliction, he 
 continueth his former course of life, as though he had not 
 called upon us to defend him against the evil which had 
 befallen him. Thus was that which the transgressors com- 
 mitted prepared for them. We have formerly destroyed the 
 generations who were before you, men of Mecca, when they 
 had acted unjustly, and our apostles had come unto them 
 with evident miracles, and they would not believe. Thus 
 do we reward the wicked people. Afterwards did we cause 
 you to succeed them in the earth ; that we might see how ye 
 would act. When our evident signs are recited unto them, 
 they who hope not to meet us at the resurrection, say, Bring 
 a different Koran from this ; or make some change therein. 
 Answer, It is not fit for me, that I should change it at my 
 pleasure : I follow that only which is revealed unto me. 
 Verily I fear, if I should be disobedient unto my LORD, the 
 punishment of the great day. Say, If GOD had so pleased, I 
 had not read it unto you, neither had I taught you the same. 
 I have already dwelt among you to the age of forty years, 3 
 before / received it. Do ye not therefore understand ? And 
 who is more unjust than he who deviseth a lie against GOD, 
 or accuseth his signs of falsehood ? Surely the wicked shall 
 not prosper. They worship besides GOD, that which can 
 neither hurt them nor profit them, and they say, These are 
 
 1 Either the mutual salutation of the blessed to one another, or that of 
 the angels to the blessed. 
 
 * i.e., In all postures, and at all times. 
 
 3 For so old was Mohammed before he took upon him to be a prophet 
 (Sale, Prel. Disc. Sect. II. Abulfeda, Vit. Moh. c. 7); during which time 
 his fellow-citizens well knew that he had not applied himself to learning of 
 any sort, nor frequented learned men, nor had ever exercised himself in 
 composing verses or orations whereby he might acquire the art of rhetoric, 
 or elegance of speech. (Sale, Prel. Disc. Sect. I.) A flagrant proof, says 
 Al Beidawi, that this book could be taught him by none but GOD. 
 
CHAP, x.] JONAS 201 
 
 our intercessors with Goo. 1 Answer, Will ye tell GOD that 
 which he knoweth not, neither in heaven nor in earth? 2 
 Praise be unto him ! and far be that from him, which they 
 associate with him \ Men were professors of one religion 
 only, 3 but they dissented therefrom ; and if a decree had not 
 previously issued from thy LORD, deferring their punishment, 
 verily the matter had been decided between them, concern- 
 ing which they disagreed. They say, Unless a sign be sent 
 down unto him from his LORD, we will not believe. Answer, 
 Verily that which is hidden is known only unto GOD : wait 
 therefore the pleasure of God ; and I also will wait with you. 
 And when we caused the men of Mecca to taste mercy, after 
 an affliction which had befallen them, behold, they devised 
 a stratagem against our signs. 4 Say unto them, GOD is more 
 swift in executing a stratagem than ye. Verily our messen- 
 gers 5 write down that which ye deceitfully devise. It is he 
 who hath given you conveniences for travelling by land and 
 by sea ; so that ye be in ships, which sail with them with a 
 favourable wind, and they rejoice therein. And when a tem- 
 pestuous wind overtaketh them, and waves come upon them 
 from every side, and they think themselves to be encom- 
 passed with inevitable dangers ; they call upon GOD, exhibit- 
 ing the pure religion unto him, 6 and saying, Verily, if thou 
 deliver us from this peril, we will be of those who give thanks. 
 But when he hath delivered them, behold, they behave 
 themselves insolently in the earth, without justice. O men, 
 Verily the violence which ye commit against your own souls, 
 is for the enjoyment of this present life only ; afterwards unto 
 us shall ye return, and we will declare unto you that which ye 
 have done. Verily the likeness of this present life is no other 
 than as water, which we send down from heaven, and where- 
 with the productions of the earth are mixed, of which men 
 
 1 Sale, Prel. Disc. Sect. I. 
 
 2 viz., That he hath equals or companions either in heaven or on earth ; 
 since he acknowledged none. 
 
 3 That is to say, the true religion, or Islam, which was generally professed, 
 as some say, till Abel was murdered, or, as others, till the days of Noah. 
 Some suppose the first ages after the Flood are here intended : others, 
 the state of religion in Arabia, from the time of Abraham to that of Amru Ebn 
 Lohai, the great introducer of idolatry into that country. 
 
 * For it is said that they were afflicted with a dearth for seven years, so 
 that they were very near perishing ; but no sooner relieved by GOD'S sending 
 them plenty, than they began again to charge Mohammed with imposture, 
 and to ridicule his revelations. (Al Beidawi.) 
 
 5 i.e., The guardian angels. 
 
 6 That is, applying themselves to GOD only, and neglecting their idols ; 
 their fears directing them in such an extremity to ask help of him only who 
 could give it. 
 
 G* 
 
202 THE KORAN [CHAP. x. 
 
 eat, and cattle also, until the earth receive its vesture, and be 
 adorned with various plants : the inhabitants thereof imagine 
 that they have power over the same ; but our command 
 cometh unto it by night or by day, and we render it as though 
 it had been mown, as though it had not yesterday abounded 
 with fruits. Thus do we explain our signs unto people who 
 consider. GOD inviteth unto the dwelling of peace, 1 and 
 directeth whom he pleaseth into the right way. They who 
 do right shall receive a most excellent reward, and a super- 
 abundant addition ; 2 neither blackness 3 nor shame shall 
 cover their faces. These shall be the inhabitants of paradise ; 
 they shall continue therein for ever. But they who commit 
 evil shall receive the reward of evil, equal thereunto, 4 and 
 they shall be covered with shame (for they shall have no 
 protector against GOD) ; as though their faces were covered 
 with the profound darkness of the night. These shall be the 
 inhabitants of hell fire ; they shall remain therein for ever. 
 On the day of the resurrection we will gather them all 
 together ; then will we say unto the idolaters, Get ye to your 
 place, ye and your companions : 5 and we will separate them 
 from one another ; and their companions shall say unto 
 them, Ye did not worship us ; 6 and GOD is a sufficient witness 
 between us and you ; neither did we mind your worshipping 
 of us. There shall every soul experience 7 that which it shall 
 have sent before it ; 8 and they shall be brought before GOD, 
 their true LORD ; and the false deities which they vainly 
 imagined, shall disappear from before them. Say, Who 
 provideth you food from heaven and earth ; or who hath 
 the absolute power over the hearing and the sight ? and 
 who bringeth forth the living from the dead, and bringeth 
 
 1 viz., Paradise. 
 
 2 For their reward will vastly exceed 'he merit of their good works. 
 Al Ghazali supposes this additional recompence will be the beatific vision. 
 (Sale, Prel. Disc. Sect. IV. p. 107.) 
 
 3 Sale, Prel. Disc. Sect. IV. p. 93. 
 
 4 i.e., Though the blessed will be rewarded beyond their deserts, yet 
 GOD will not punish any beyond their demerits, but treat them with the 
 exactest justice. 
 
 5 That is, your idols, or the companions which ye attributed unto GOD. 
 
 6 But ye really worshipped your own lusts, and were seduced to idolatry, 
 not by us, but by your own superstitious fancies. It is pretended that 
 GOD will, at the last day, enable the idols to speak, and that they will thus 
 reproach their worshippers, instead of interceding for them, as they hoped. 
 
 Some suppose the angels, who were also objects of the worship of the pagan 
 
 ^rabs, are particularly intended in this place. 
 
 7 Some copies instead of tablu, read tatiu, i.e., shall follow, or meditate 
 'upon. 
 
 8 See Chap. II. p. 15. 
 
CHAP, x.] JONAS 203 
 
 forth the dead from the living ? and who governeth all 
 things? They will surely answer, GOD. Say, Will ye 
 not therefore fear him ? This is therefore GOD, your true 
 LORD : and what remaineth there after truth, except error ? 
 How therefore are ye turned aside from the truth ? Thus is 
 the word of thy LORD verified upon them who do wickedly ; 
 that they believe not. Say, Is there any of your companions 
 who produceth a creature, and then causeth it to return 
 unto himself ? Say, GOD produceth a creature, and then 
 causeth it to return unto himself. How therefore are ye 
 turned aside from his worship ? Say, Are there any of your 
 companions who directeth unto the truth ? Say, GOD 
 directeth unto the truth. Whether is he therefore, who 
 directeth unto the truth, more worthy to be followed ; or he 
 who directeth not, unless he be directed ? What aileth you, 
 therefore, that ye judge as ye do ? And the greater part of 
 them follow an uncertain opinion only ; but a mere opinion 
 attaineth not unto any truth. Verily GOD knoweth that 
 which they do. This Koran could not have been composed 
 by any except GOD ; but it is a confirmation of that which 
 v/as revealed before it, and an explanation of the scripture ; 
 there is no doubt thereof ; sent down from the LORD of all 
 creatures. Will they say, Mohammed hath forged it ? 
 Answer, Bring therefore a chapter like unto it ; and call whom 
 ye may to your assistance, besides GOD, if ye speak truth. 
 But they have charged that with falsehood, the knowledge 
 whereof they do not comprehend, neither hath the interpre- 
 tation thereof come unto them. In the same manner did 
 those who were before them, accuse their prophets of im- 
 posture ; but behold what was the end of the unjust. There 
 are some of them who believe therein ; and there are some of 
 them who believe not. therein r 1 and thy LORD well knoweth 
 the corrupt doers. If they accuse thee of imposture, say, 
 I have my work, and ye have your work ; ye shall be clear of 
 that which I do, and I will be clear of that which ye do. 
 There are some of them who hearken unto thee ; but wilt 
 thou make the deaf to hear, although they do not under- 
 stand ? And there are some of them who look at thee ; but 
 
 1 i.e., There are some of them who are inwardly well satisfied of the truth 
 of thy doctrine, though they are so wicked as to oppose it ; and there are 
 others of them who believe it not, through prejudice and want of con- 
 sideration. Or the passage may be understood in the future tense, of some 
 who should afterwards believe, and repent, and of others who should die 
 infidels. (Al Beidawi.) 
 
201 THE KORAN [CHAP. x. 
 
 wilt thou direct the blind, although they see not P 1 Verily 
 GOD will not deal unjustly with men in any respect : but 
 men deal unjustly with their own souls. 2 On a certain day 
 he will gather them together, as though they had not 
 tarried 3 above an hour of a day : they shall know one 
 another. 4 Then shall they perish who have denied the 
 meeting of GOD, and were not rightly directed. Whether 
 we cause thee to see a part of the punishment wherewith we 
 have threatened them, or whether we cause thee to die before 
 thou seest it ; unto us shall they return : then shall GOD be 
 witness of that which they do. Unto every nation hath 
 an apostle been sent : and when their apostle came, the matter 
 was decided between them with equity ; 5 and they were not 
 treated unjustly. The unbelievers say, When will this 
 threatening be made good, if ye speak truth ? Answer, I am 
 able neither to procure advantage unto myself, nor to avert 
 mischief from me, but as GOD pleaseth. Unto every nation is 
 a fixed term decreed ; when their term therefore is expired, 
 they shall not have respite for an hour, neither shall their 
 punishment be anticipated. Say, Tell me ; if the punish- 
 ment of GOD overtake you by night, or by day, what part 
 thereof will the ungodly wish to be hastened ? When it 
 falleth on you, do ye then believe it ? Now do ye believe, and 
 wish it far from you, when as ye formerly desired it should be 
 hastened ? Then shall it be said unto the wicked, Taste ye 
 the punishment of eternity : would ye receive other than the 
 reward of that which ye have wrought ? They will desire 
 to know of thee whether this be true. Answer, Yea, by my 
 LORD, it is certainly true ; neither shall ye weaken God's 
 power, so as to escape it. Verily, if every soul which hath 
 acted wickedly had whatever is on the earth, it would willingly 
 redeem itself therewith at the last day. Yet they will conceal 
 their repentance, 6 after they shall have seen the punish- 
 
 1 These words were revealed on account of certain Meccans, who seemed 
 to attend while Mohammed read the Koran to them, or instructed them in any 
 point of religion, but yet were as far from being convinced or edified, as 
 if they had not heard him at all. (Al Beidawi. See Chap. VI.) 
 
 2 For GOD deprives them not of their senses or understanding ; but 
 they corrupt and make an ill use of them. 
 
 3 Either in the world or in the grave. 
 
 ' 4 As if it were but a little while since they parted. But this will happen 
 during the first moments only of the resurrection ; for afterwards the 
 terror of the day will disturb and take from them all knowledge of one 
 another. (Al Beidawi.) 
 
 5 By delivering the prophet and those who believed on him, and destroy- 
 ing the obstinate infidels. 
 
 6 To hide their shame and regret (Jallalo'ddin), or because their sur- 
 
CHAP, x.] JONAS 205 
 
 ment : and the matter shall be decided between them with 
 equity ; and they shall not be unjustly treated. Doth not 
 whatsoever is in heaven and on earth belong unto GOD ? Is 
 not the promise of GOD true ? But the greater part of them 
 know it not. He giveth life, and he causeth to die ; and 
 unto him shall ye all return. O men, now hath an admoni- 
 tion come unto you from your LORD, and a remedy for the 
 doubts which are in your breasts ; and a direction, and mercy 
 unto the true believers. Say, Through the grace of GOD, and 
 his mercy : therein therefore let them rejoice ; this will be 
 better than what they heap together of worldly riches. Say, 
 Tell me ; of that which GOD hath sent down unto you for 
 food, have ye declared part to be lawful, and other part to be 
 unlawful ? Say, Hath GOD permitted you to make this 
 distinction ? or do ye devise a lie concerning GOD ? But 
 what will be the opinion of those who devise a lie concerning 
 GOD, on the day of the resurrection ? Verily GOD is endued 
 with beneficence towards mankind ; but the greater part of 
 them do not give thanks. Thou shalt be engaged in no busi- 
 ness, neither shalt thou be employed in meditating on any 
 passage of the Koran ; nor shall ye do any action, but we 
 will be witnesses over you, when ye are employed therein. 
 Nor is so much as the weight of an ant hidden from thy LORD, 
 in earth or in heaven : neither is there anything lesser than 
 that, or greater, but it is written in the perspicuous book. 1 Are 
 not the friends of GOD the persons, on whom no fear shall come, 
 and who shall not be grieved ? They who believe and fear 
 GOD, shall receive good tidings in this life and in that which 
 is to come. There is no change in the words of GOD. This 
 shall be great felicity. Let not their discourse 2 grieve thee ; 
 for all might belongeth unto GOD : he both heareth and know- 
 eth. Is not whoever dwelleth in heaven and on earth, subject 
 unto GOD ? What therefore do they follow, who invoke 
 idols, besides GOD ? They follow nothing but a vain opin- 
 ion ; and they only utter lies. It is he who hath ordained the 
 night for you, that ye may take your rest therein, and the 
 clear day for labour : verily herein are signs unto people who 
 hearken. They say, GOD hath begotten children : GOD 
 forbid ! He is self- sufficient . Unto him belongeth whatsoever 
 
 prise and astonishment will deprive them of the use of speech. (Al Beidawi.) 
 Some, however, understand the verb which is here rendered will conceal, 
 in the contrary signification, which it sometimes bears ; and then it must 
 be translated They will openly declare their repentance, &c. 
 
 1 The preserved table, wherein GOD'S decrees are recorded. 
 
 8 The impious and rebellious talk of the infidels. 
 
206 THE KORAN [CHAP. x. 
 
 is in heaven and on earth : ye have no demonstrative proof 
 of this. Do ye speak of GOD that which ye know not ? Say, 
 Verily they who imagine a lie concerning GOD, shall not 
 prosper. They may enjoy a provision in this world ; but 
 afterwards unto us shall they return, and we will then cause 
 them to taste a grievous punishment for that they were 
 unbelievers. Rehearse unto them the history of Noah : when 
 he said unto his people, O my people, if my standing forth 
 among you, and my warning you of the signs of GOD, be 
 grievous unto you ; in GOD do I put my trust. Therefore lay 
 your design against me, and assemble your false gods ; but 
 let not your design be carried on by you in the dark : then 
 come forth against me, and delay not. And if ye turn aside 
 from my admonitions, I ask not any reward of you for the 
 same ;* / expect my reward from GOD alone, and I am com- 
 manded to be one of those who are resigned unto him. But 
 they accused him of imposture ; wherefore we delivered him, 
 and those who were with him in the ark, and we caused them 
 to survive the flood, but we drowned those who charged our 
 signs with falsehood. Behold, therefore, what was the end 
 of those who were warned by Noah. Then did we send, after 
 him, apostles unto their respective people, 2 and they came 
 unto them with evident demonstrations : yet they were not 
 disposed to believe in that which they had before rejected as 
 false. Thus do we seal up the hearts of the transgressors. 
 Then did we send, after them, Moses and Aaron unto Pharaoh 
 and his princes with our signs : 3 but they behaved 
 proudly, and were a wicked people. And when the truth 
 from us had come unto them, they said, Verily this is mani- 
 fest sorcery. Moses said unto them, Do ye speak this of the 
 truth, after it hath come unto you ? Is this sorcery ? but 
 sorcerers shall not prosper. They said, Art thou come unto 
 us to turn us aside from that religion which we found our 
 fathers practised ; and that ye two may have the command in 
 the land ? But we do not believe you. And Pharaoh said, 
 Bring unto me every expert magician. And when the 
 magicians were come, Moses said unto them, Cast down that 
 which ye are about to cast down. And when they had cast 
 down their rods and cords, Moses said unto them, The enchant- 
 ment which ye have performed, shall GOD surely render vain ; 
 
 1 Therefore ye cannot excuse yourselves by saying that I am burden- 
 some to you. 
 
 2 As Hud, Saleh, Abraham, Lot, and Shoaib, to those of Ad, Thamud, 
 Babel, Sodom, and Midian. 
 
 3 See Chap. VII, 
 
CHAP, x.] JONAS 207 
 
 for GOD prospereth not the work of the wicked doers. And 
 GOD will verify the truth of his words, although the wicked 
 be averse thereto. And there believed not any on Moses, except 
 a generation of his people, 1 for fear of Pharaoh and of his 
 princes, lest he should afflict them. And Pharaoh was lifted 
 up with pride in the earth, and was surely one of the trans- 
 gressors. And Moses said, O my people, if ye believe in 
 GOD, put your trust in him, if ye be resigned to his will. They 
 answered, We put our trust in GOD : O LORD, suffer us not 
 to be afflicted by unjust people ; but deliver us, through thy 
 mercy, from the unbelieving people. And we spake by in- 
 spiration unto Moses and his brother, saying, Provide habita- 
 tions for your people in Egypt, and make your houses a place 
 of worship, 2 and be constant at prayer ; and bear good news 
 unto the true believers. And Moses said, O LORD, verily 
 thou hast given unto Pharaoh and his people pompous orna- 
 ments, 3 and riches in this present life, O LORD, that they 
 may be seduced from thy way ; O LORD, bring their riches 
 to nought, and harden their hearts ; that they may not 
 believe, until they see their grievous punishment. God said, 
 Your petition is heard : 4 be ye upright therefore, 5 and follow 
 not in the way of those who are ignorant. And we caused 
 the children of Israel to pass through the sea ; and Pharaoh 
 and his army followed them in a violent and hostile manner ; 
 until, when he was drowning, he said, I believe that there is no 
 GOD but he on whom the children of Israel believe ; and I 
 am one of the resigned. 6 Now dost thou believe ; when thou 
 
 1 For when he first began to preach, a few of the younger Israelites only 
 believed on him ; the others not giving ear to him, for fear of the king. 
 But some suppose the pronoun his refers to Pharaoh, and that these were 
 certain Egyptians, who, together with his wife Asia, believed on Moses. 
 (Al Beidawi.) 
 
 * So Jallalo'ddin expounds the original word Keblah, which properly 
 signifies that place or quarter towards which one prays. Wherefore Al 
 Zamakhshari supposes that the Israelites are here ordered to dispose their 
 oratories in such a manner that, when they prayed, their faces might be turned 
 towards Mecca ; which he imagines was the Keblah of Moses, as it is that of 
 the Mohammedans. The former commentator adds that Pharaoh had 
 forbidden the Israelites to pray to GOD ; for which reason they were obliged 
 to perform that duty privately in their houses. 
 
 3 As magnificent apparel, chariots, and the like. 
 
 4 The pronoun is in the dual number ; the antecedent being Moses and 
 Aaron. The commentators say that, in consequence of this prayer, all the 
 treasures of Egypt were turned into stones. (Jallalo'ddin.) 
 
 6 Or, as Al Beidawi interprets it, Be ye constant and steady in preach- 
 ing to the people. The Mohammedans pretend that Moses continued in 
 Egypt no less than forty years after he had first published his mission : 
 which cannot be reconciled to Scripture. 
 
 6 These words, it is said, Pharaoh repeated often in his extremity, that 
 fee might be heard. But his repentance came too late ; for Gabriel soon 
 
208 THE KORAN , [CHAP. x. 
 
 hast been hitherto rebellious, and one of the wicked doers ? 
 This day will we raise thy body 1 from the bottom of the sea, 
 that thou mayest be a sign unto those who shall be after 
 thee ; and verily a great number of men are negligent of our 
 signs. And we prepared for the children of Israel an estab- 
 lished dwelling in the land of Canaan, and we provided good 
 things for their sustenance : and they differed not in point 
 of religion, until knowledge had come unto them ; 2 verily 
 thy LORD will judge between them on the day of resurrec- 
 tion, concerning that wherein they disagreed. If thou art 
 in a doubt concerning any part of that which we have sent 
 down unto thee, 3 ask them who have read the book of the 
 law before thee. Now hath the truth come unto thee from 
 thy LORD ; be not, therefore one of those who doubt : neither 
 be thou one of those who charge the signs of GOD with false- 
 hood, lest thou become one of those who perish. Verily 
 those against whom the word of thy LORD is decreed, shall 
 not believe, although there come unto them every kind of 
 miracle ; until they see the grievous punishment prepared 
 for them. And if it were not so, some city, among the many 
 which have been destroyed, would have believed ; and the faith 
 of its inhabitants would have been of advantage unto them : 
 but none of them believed before the execution of their sentence, 
 except the people of Jonas. 4 When they believed, we 
 
 stopped his mouth with mud, lest he should obtain mercy ; reproaching him 
 at the same time in the words which follow. 
 
 1 Some of the children of Israel doubting whether Pharaoh was really 
 drowned, Gabriel, by GOD'S command, caused his naked corpse to swim to 
 shore, that they might see it (Exod. xiv. 30). The word here translated 
 body, signifying also a coat of mail, some imagine the meaning to be, that his 
 corpse floated armed with his coat of mail, which they tell us was of gold, 
 by which they knew that it was he. 
 
 2 i.e., After the law had been revealed, and published by Moses. 
 
 3 That is, concerning the truth of the histories which are here related. 
 The commentators doubt whether the person here spoken to be Mohammed 
 himself or his auditor. 
 
 * viz., The inhabitants of Ninive, which stood on or near the place where Al 
 Mawsel now stands. This people having corrupted themselves with idolatry, 
 Jonas the son of Mattai (or Amittai, which the Mohammedans suppose to be 
 the name of his mother), an Israelite of the tribe of Benjamin, was sent by 
 GOD to preach to and reclaim them. When the first began to exhort them 
 to repentance, instead of hearkening to him, they used him very ill, so that he 
 was obliged to leave the city ; threatening them, at his departure, that they 
 should be destroyed within three days, or, as others say, within forty (Jonah 
 iii. 4). But when the time drew near, and they saw the heavens overcast 
 with a black cloud, which shot forth fire, and filled the air with smoke, and 
 hung directly over their city, they were in a terrible consternation, and 
 getting into the fields with their families and cattle, they put on sackcloth, 
 and humbled themselves before GOD, calling aloud for pardon, and sincerely 
 repenting of their past wickedness. Whereupon GOD was pleased to forgive 
 them, and the storm blew over. (Al Beidawi, Jallalo'ddin, Abujfeda., 
 Chap. XXI. and XXXVII.) 
 
CHAP, x.] JONAS 209 
 
 delivered them from the punishment of shame in this world, 
 and suffered them to enjoy their lives and possessions for a 
 time. 1 But if thy LORD had pleased, verily all who are in 
 the earth would have believed in general. Wilt thou there- 
 fore forcibly compel men to be true believers ? No soul can 
 believe but by the permission of GOD : and he shall pour 
 out his indignation on those who will not understand. Say, 
 Consider whatever is in heaven and on earth : but signs are 
 of no avail, neither preachers, unto people who will not be- 
 lieve. Do they therefore expect any other than some terrible 
 judgment, like unto the judgments which have fallen on those 
 who have gone before them ? Say, Wait ye the issue ; and I 
 also will wait with you : then will we deliver our apostles 
 and those who believe. Thus is it a justice due from us, that 
 we should deliver the true believers. Say, O men of Mecca, 
 if ye be in doubt concerning my religion, verily I worship not 
 the idols which ye worship, besides GOD ; but I worship GOD, 
 who will cause you to die : and I am commanded to be one 
 of the true believers. And it was said unto me, Set thy face 
 towards the true religion, and be orthodox ; and by no means 
 be one of those who attribute companions unto GOD ; neither 
 invoke, besides GOD, that which can neither profit thee nor 
 hurt thee : for if thou do, thou wilt then certainly become 
 one of the unjust. If GOD afflict thee with hurt, there is none 
 who can relieve thee from it, except he ; and if he willeth 
 thee any good, there is none who can keep back his bounty : 
 he will confer it on such of his servants as he pleaseth ; and 
 he is gracious and merciful. Say, O men, now hath the 
 truth come unto you from your LORD. He therefore who 
 shall be directed, will be directed to the advantage of his own 
 soul : but he who shall err, will err only against the same. 
 I am no guardian over you. Do thou, prophet, follow that 
 which is revealed unto thee : and persevere with patience 
 until GOD shall judge ; for he is the best judge. 
 
 1 i.e., Until they died according to the ordinary course of nature. 
 
210 THE KORAN [CHAP. xi. 
 
 XI 
 
 THE CHAPTER OF HUD 
 
 Revealed at Mecca. 
 
 IN THE NAME OF THE MOST MERCIFUL GOD. 
 
 AL. R. 2 This book, the verses whereof are guarded 
 against corruption, 3 and are also distinctly explained, 4 
 is a revelation from the wise, the knowing God : that ye serve 
 not any other than GOD (verily I am a denouncer of threats, 
 and a bearer of good tidings unto you from him) ; and that 
 ye ask pardon of your LORD, and then be turned unto him. 
 He will cause you to enjoy a plentiful provision, until a pre- 
 fixed time : and unto every one that hath merit by good 
 works, will he give his abundant reward. But if ye turn back, 
 verily I fear for you the punishment of the great day : unto 
 GOD shall ye return ; and he is almighty. Do they not 
 double the folds of their breasts, 5 that they may conceal their 
 designs from him ? When they cover themselves with their 
 garments, doth not he know that which they conceal, and 
 that which they discover ? For he knoweth the innermost 
 parts of the breasts of men. 6 (XII.) 7 There is no creature 
 which creepeth on the earth, but GOD provideth its food ; 
 and he knoweth the place of its retreat, and where it is laid 
 
 1 The story of which prophet is repeated in this chapter. 
 
 2 Sale, Prel. Disc. p. 64, and note to Chap II. 
 
 3 According to the various senses which the verb ohkimat, in the original, 
 may bear, the commentators suggest as many different interpretations. 
 Some suppose the meaning to be, according to our version, that the Koran is 
 not liable to be corrupted (Sale, Prel. Disc. Sect. IV.), as the law and the 
 gospel have been, in the opinion of the Mohammedans ; others, that every 
 verse in this particular chapter is in full force, and not one of them abrogated ; 
 others, that the verses of the Koran are disposed in a clear and perspicuous 
 method, or contain evident and demonstrative arguments ; and others 
 that they comprise judicial declarations, to regulate both faith and practice. 
 
 4 The signification of the verb fossilat, which is here used, being also 
 ambiguous, the meaning of this passage is supposed to be, either that the 
 verses are distinctly proposed or expressed in a clear manner ; or that the 
 subiect matter of the whole may be distinguished or divided into laws, 
 monitions, and examples ; or else that the verses were revealed by parcels. 
 
 5 Or, as it may be translated, Do they not turn away their breasts, &c. 
 
 6 This passage was occasioned by the words of certain of the idolaters, 
 who said to one another, When we let down our curtains (such as the women 
 use in the east to screen themselves from the sight of the men when they 
 happen to be in the room), and wrap ourselves up in our garments, and fold 
 up our breasts to conceal our malice against Mohammed, how should he come 
 to the knowledge of it ? Some suppose the passage relates to certain hypo- 
 critical Moslems ; but this opinion is generally rejected, because the verse 
 was revealed at Mecca, and the birth of hypocrisy among the Mohammedans, 
 happened not till after the Hejra. 
 
 7 Section XII. begins here. 
 
CHAP. XI.] HtfD 211 
 
 up. 1 The whole is written in the perspicuous book of his 
 decrees. It is he who hath created the heavens and the earth 
 in six days (but his throne was above the waters before the 
 creation thereof}, 2 that he might prove you, and see which of 
 you would excel in works. If thou say, Ye shall surely be 
 raised again, after death ; the unbelievers will say, This is 
 nothing but manifest sorcery. And verily if we defer their 
 punishment unto a determined season, they will say, What 
 hindereth it from falling on us ? Will it not come upon them 
 on a day wherein there shall be none to avert it from them ; 
 and that which they scoffed at shall encompass them ? 
 Verily, if we cause man to taste mercy from us, and after- 
 wards take it away from him, he will surely become 
 desperate, 3 and ungrateful. And if we cause him to taste 
 favour, after an affliction hath befallen him, he will surely 
 say, The evils which I suffered are passed from me ; and he 
 will become joyful and insolent : except those who persevere 
 with patience, and do that which is right : they shall receive 
 pardon and a great reward. Peradventure thou wilt omit 
 to publish part of that which hath been revealed unto thee, 
 and thy breast will become straitened, lest they say, Unless 
 a treasure be sent down unto him, or an angel come with 
 him, to bear witness unto him, we will not believe. Verily thou 
 art a preacher only ; and GOD is the governor of all things. 
 Will they say, He hath forged the Koran ? Answer, Bring 
 therefore ten chapters 4 like unto it, forged by yourselves ; 
 and call on whomsoever ye may to assist you, except GOD, if 
 ye speak truth. But if they whom ye call to your assistance 
 hear you not, know that this book hath been revealed by the 
 knowledge of GOD only, 5 and that there is no GOD but he. 
 Will ye therefore become Moslems ? Whoso chooseth the 
 
 1 i.e., Both during its life and after its death ; or the repository of every 
 animal, before its birth, in the loins and wombs of the parents. 
 
 2 For the Mohammedans suppose this throne, and the waters whereon it 
 stands, which waters they imagine are supported by a spirit or wind, were, 
 with some other things, created before the heavens and earth. This fancy 
 they borrowed from the Jews, who also say that the throne of glory then 
 stood in the air, and was borne on the face of the waters, by the breath of 
 GOD'S mouth. (Rashi ad Gen. i. 2. Reland. de Relig. Moh. p. 50, &c.) 
 
 3 Casting aside all hopes of the divine favour, for want of patience and 
 trust in GOD. 
 
 4 This was the number which he first challenged them to compose ; but 
 they not being able to do it, he made the matter still easier, challenging them 
 to produce a single chapter only (see Chaps. II. and X.), comparable to the 
 Koran in doctrine and eloquence. 
 
 5 Or containing several passages wrapped up in dark and mysterious 
 expressions, which can proceed from and are perfectly comprehended by 
 none but God. (Chap. III.) 
 
212 THE KORAN [CHAP. xi. 
 
 present life, and the pomp thereof, unto them will we give 
 the recompence of their works therein, and the same shall not 
 be diminished unto them. These are they for whom no other 
 reward is prepared in the next life, except the fire of hell : 
 that which they have done in this life shall perish ; and that 
 which they have wrought shall be vain. Shall he therefore 
 be compared with them, who followeth the evident declaration 
 of his LORD, and whom a witness from him 1 attendeth, 
 preceded by the book of Moses, 2 which was revealed for a 
 guide, and out of mercy to mankind ? These believe in the 
 Kordn : but whosoever of the confederate infidels believeth 
 not therein, is threatened with the fire of hell, which threat 
 shall certainly be executed : be not therefore in a doubt con- 
 cerning it ; for it is the truth from thy LORD : but the greater 
 part of men will not believe. Who is more unjust than he 
 who imagineth a lie concerning GOD ? They shall be set 
 before their LORD, at the day of judgment, and the witnesses 3 
 shall say, These are they who devised lies against their LORD. 
 Shall not the curse of GOD fall on the unjust ; who turn men 
 aside from the way of GOD, and seek to render it crooked, 
 and who believe not in the life to come ? These were not 
 able to prevail against God on earth, so as to escape punish- 
 ment ; neither had they any protectors besides GOD : their 
 punishment shall be doubled unto them. 4 They could not 
 hear, neither did they see. These are they who have lost 
 their souls ; and the idols which they falsely imagined have 
 abandoned them. There is no doubt but they shall be most 
 miserable in the world to come. But as for those who believe, 
 and do good works, and humble themselves before their LORD, 
 they shall be the inhabitants of paradise ; they shall remain 
 therein for ever. The similitude of the two parties 5 is as the 
 blind and the deaf, and as he who seeth and heareth : shall 
 they be compared as equal ? Will ye not therefore con- 
 sider ? We formerly sent Noah 6 unto his people ; and he 
 said, Verily I am a public preacher unto you ; that ye wor- 
 ship GOD alone : verily I fear for you the punishment of the 
 terrible day. But the chiefs of his people, who believed not, 
 answered, We see thee to be no other than a man, like unto 
 us ; and we do not see that any follow thee, except those 
 who are the most abject among us, who have believed on thee 
 
 1 The Koran ; or, as others suppose, the angel Gabriel. 
 
 2 Which bears testimony thereto. 
 
 3 That is, the angels, and prophets, and their own members. 
 
 4 For they shall be punished both in this life and in the next. 
 6 i.e., The believers and the infidels. 6 See Chap. VII. 
 
CHAP, xi.] HttD 213 
 
 by a rash judgment j 1 neither do we perceive any excellence 
 in you above us : but we esteem you to be liars. Noah 
 said, O my people, tell me ; if I have received an evident 
 declaration from my LORD, and he hath bestowed on me 
 mercy from himself, which is hidden from you, do we compel 
 you to receive the same, in case ye be averse thereto ? O 
 my people, I ask not of you any riches, for my preaching 
 unto you : my reward is with GOD alone. I will not drive 
 away those who have believed : 2 verily they shall meet their 
 LORD, at the resurrection ; but I perceive that ye are ignorant 
 men. O my people, who shall assist me against GOD, if I drive 
 them away ? Will ye not therefore consider ? I say not unto 
 you, The treasures of GOD are in my power ; neither do I say, 
 I know the secrets of God ; neither do I say, Verily I am an 
 angel ; 3 neither do I say of those whom your eyes do con- 
 temn, GOD will by no means bestow good on them (Goo 
 best knoweth that which is in their souls) ; for then should 
 I certainly be one of the unjust. They answered, O Noah, 
 thou hast already disputed with us, and hast multiplied dis- 
 putes with us ; now therefore do thou bring that punish- 
 ment upon us wherewith thou hast threatened us, if thou 
 speakest truth. Noah said, Verily GOD alone shall bring it 
 upon you, if he pleaseth ; and ye shall not prevail against 
 him, so as to escape the same. Neither shall my counsel profit 
 you, although I endeavour to counsel you aright, if GOD shall 
 please to lead you into error. He is your LORD, and unto 
 him shall ye return. Will the Meccans say, Mohammed hath 
 forged the Koran ? Answer, if I have forged it, on me be 
 my guilt ; and let me be clear of that which ye are guilty of. 
 And it was revealed unto Noah, saying, Verily none of thy 
 people shall believe, except he who hath already believed : 
 be not therefore grieved for that which they are doing. But 
 make an ark in our presence, according to the form and dimen- 
 sions which we have revealed unto thee : and speak not unto 
 me in behalf of those who have acted unjustly ; for they are 
 doomed to be drowned. And he built the ark ; and so often 
 as a company of his people passed by him, they derided him : 4 
 
 1 For want of mature consideration, and moved by the first impulse of 
 their fancy. 
 
 2 For this they asked him to do, because they were poor mean people. 
 The same thing the Koreish demanded of Mohammed, but he was forbidden 
 to comply with their request. 
 
 3 See Chap. VI. 
 
 4 For building a vessel in an inland country, and so far from the sea ; and for 
 that he was turned carpenter after he had set up for a prophet. (Al Beidawi. ) 
 
214 THE KORAN [CHAP. xi. 
 
 but he said, Though ye scoff at us now, we will scoff at you 
 hereafter, as ye scoff at us ; and ye shall surely know on whom 
 a punishment shall be inflicted, which shall cover him with 
 shame, and on whom a lasting punishment shall fall. Thus 
 were they employed until our sentence was put in execution, 
 and the oven poured forth water i . 1 And we said unto Noah, 
 Carry into the ark of every species of animals one pair ; 2 and 
 thy family 3 (except him on whom a previous sentence of 
 destruction hath passed) , 4 and those who believe. 5 But there 
 believed not with him, except a few. 6 And Noah said, 
 Embark thereon, in the name of GOD ; while it moveth for- 
 
 1 Or, as the original literally signifies, boiled over ; which is consonant to 
 what the Rabbins say, that the waters of the Deluge were boiling hot. 
 
 This oven was, as some say, at Cufa, in a spot whereon a mosque now 
 stands ; or, as others rather think, in a certain place in India, or else at Ain 
 Warda in Mesopotamia (Al Beidawi) ; and its exudation was the sign by 
 which Noah knew the flood was coming (Jallalo'ddin, &c.). Some pretend 
 that it was the same oven which Eve made use of to bake her bread in, 
 being of a form different from those we use, having the mouth in the upper 
 part, and that it descended from patriarch to patriarch, till it came to Noah. 
 (D'Herbelot, Bibl. Orient. Art. Noah.) It is remarkable that Mohammed, 
 in all probability, borrowed this circumstance from the Persian Magi, who 
 also fancied that the first waters of the Deluge gushed out of the oven of a 
 certain old woman named Zala Cufa. (Hyde, de Rel. Vet. Persar., and 
 Lord's Account of the Relig. of the Persees, p. 9.) 
 
 But the word tannur, which is here translated oven, also signifying the 
 superficies of the earth, or a place whence waters spring forth, or where they 
 are collected, some suppose it means no more in this passage than the spot 
 or fissure whence the first eruption of waters broke forth. 
 
 8 Or, as the words may also be rendered, and some commentators think 
 they ought, two pairs, that is, two males and two females of each species ; 
 wherein they partly agree with divers Jewish and Christian writers (Aben 
 Ezra, Justin Martyr, Origen, &c.), who from the Hebrew expression, seven 
 and seven, and two and two, the male and his female (Gen. vii. 2), suppose 
 there went into the ark fourteen pair of every clean, and two pair of every 
 unclean species. There is a tradition that GOD gathered together unto 
 Noah all sorts of beasts, birds, and other animals (it being indeed difficult 
 to conceive how he should come by them all without some supernatural 
 assistance), and that as he laid hold on them, his right hand constantly fell 
 on the male, and his left on the female. (Jallalo'ddin.) 
 
 3 Namely, thy wife, and thy sons and their wives. (Al Beidawi.) 
 
 4 This was an unbelieving son of Noah (Yahya), named Canaan (Jallalo'- 
 ddin, Al Beidawi), or Yam (Ebn Shohnah) ; though others say he was not 
 the son of Noah, but his grandson by his son Ham, or his wife's son by 
 another husband ; nay, some pretend he was related to him no nearer 
 than by having been educated and brought up in his house (Al Zamakhshari. 
 D'Herbel. Bibl. Orient, p. 676). The best commentators add, that Noah's 
 wife, named Wai'la, who was an infidel, was also comprehended in this 
 exception, and perished with her son. (Jallalo'ddin, Al Zamakhshari, Al 
 Beidawi.) 
 
 5 Noah's family being mentioned before, it is supposed that by these words 
 are intended the other believers, who were his proselytes, but not of his 
 family : whence the common opinion among the Mohammedans, of a greater 
 number than eight being saved in the ark, seems to have taken its rise. (Chap 
 VII.) 
 
 6 viz., His other wife, who was a true believer, his three sons, Shem, Ham, 
 and Japhet, and their wives, and seventy-two persons more. (Chap. VII.) 
 
CHAP, xi.] HftD 215 
 
 ward, and while it standeth still i 1 for my LORD is gracious 
 and merciful. And the ark swam with them between waves 
 like mountains : 2 and Noah called unto his son, 3 who was 
 separated from him, saying, Embark with us, my son, and 
 stay not with the unbelievers. He answered, I will get on a 
 mountain, which will secure me from the water. Noah replied, 
 There is no security this day from the decree of GOD, except 
 for him on whom he shall have mercy. And a wave passed 
 between them, and he became one of those who were drowned. 
 And it was said, O earth, swallow up thy waters, and thou 
 O heaven, withhold thy rain. And immediately the water 
 abated, and the decree was fulfilled, and the ark rested on 
 the mountain Al Judi ; 4 and it was said, Away with the 
 
 1 That is, omit no opportunity of getting on board. According to a 
 different reading, the latter words may be rendered, Who shall cause it to 
 move forward, and to stop, as there shall be occasion. The commentators 
 tell us that the ark moved forwards, or stood still, as Noah would have it, 
 on his pronouncing only the words, In the name of GOD. (Al Beidawi, &c.) 
 It is to be observed that the more judicious commentators make the dimen- 
 sions of the ark to be the same with those assigned by Moses (Al Beidawi, 
 &c.) : notwithstanding, others have enlarged them most extravagantly (Yahya, 
 Marracc. in Alcor. p. 340), as some Christian writers (Origen, Contr. Cels. 1. 4; 
 Kircher. de Area Noe, c. 8) have also done. They likewise tell us that Noah 
 was two years in building the ark, which was framed of Indian plane-tree 
 (Al Beidawi ; Vide D'Herbel. p. 675, and Eutych. p. 34), that it was divided 
 into three stories, of which the lower was designed for the beasts, the middle 
 one for the men and women, and the upper for the birds (Al Beidawi ; Vide 
 Eutych. Annal. p. 34) ; and that the men were separated from the women 
 by the body of Adam, which Noah had taken into the ark (Yahya). This 
 last is a tradition of the Eastern Christians (Jacob. Edessenus, apud Barce- 
 pham de Parad, part. i. c. 14 ; Eutych, ubi sup. Vide etiam Eliezer. pirke c. 
 23), some of whom pretend that the matrimonial duty was superseded and 
 suspended during the time Noah and his family were in the ark (Ambros. de 
 Noa et Area, c. 21) ; though Ham has been accused of not observing con- 
 tinency on that occasion, his wife, it seems, bringing forth Canaan in the very 
 ark (Heidegger. Hist. Patriarchar. vol. i. p. 409). 
 
 8 The waters prevailing fifteen cubits above the mountains. (Al Beidawi.) 
 
 3 See p. 214, note 4. 
 
 4 This mountain is one of those which divide Armenia, on the south, from 
 Mesopotamia, and that part of Assyria which is inhabited by the Curds, 
 from whom the mountains took the name of Cardu, or Gardu, by the Greeks 
 turned into Gordyaei, and other names. (See Bochart. Phaleg. 1. i, c. 3.) 
 Mount Al J udi (which name seems to be a corruption, though it be constantly 
 so written by the Arabs, for Jordi, or Giordi) is also called Thamanin (Geogr. 
 Nub. p. 202), probably from a town at the foot of it (D'Herbel. Bibl. Orient, 
 p. 404 and 676, and Agathiam, 1. 14, p. 135), so named from the number of 
 persons saved in the ark, the word thamanin signifying eighty, and overlooks 
 the country of Diyar Rafrah, near the cities of Mawsel, Forda, and Jazirat 
 Ebn Omar, which last place one affirms to be but four miles from the place 
 of the ark, and says that a Mohammedan temple was built there with the 
 remains of that vessel, by the Khalif Omar Ebn Abd'alaziz, whom he 
 by mistake calls Omar Ebn al Khattab (Benjamin. Itiner. p. 61). The 
 tradition which affirms the ark to have rested on these mountains, must 
 have been very ancient, since it is the tradition of the Chaldeans themselves 
 (Berosus, apud Joseph. Antiq. 1. i, c. 4} : the Chaldee paraphrasts consent 
 to their opinion (Onkelos et Jonathan, in Gen. viii. 4), which obtained very 
 much formerly, especially among the Eastern Christians (Eutych. Annal. p. 
 
216 THE KORAN [CHAP. xi. 
 
 ungodly people;'! And Noah called upon his LORD, and 
 said, O LORD, verily my son is of my family ; and thy 
 promise is true r 1 for thou art the most just of those who 
 exercise judgment. God answered, O Noah, verily he is not 
 of thy family : 2 this intercession of thine for him, is not a 
 righteous work. 3 Ask not of me therefore that wherein 
 thou hast no knowledge : I admonish thee that thou become 
 not one of the ignorant. Noah said, O LORD, I have recourse 
 unto thee for the assistance of thy grace, that I ask not of thee 
 that wherein I have no knowledge : and unless thou forgive 
 me, and be merciful unto me, I shall be one of those who 
 perish. It was said unto him, O Noah, come down from the 
 ark,* with peace from us, and blessings upon thee and upon 
 a part of those who are with thee : 5 but as for a part of them, 6 
 we will suffer them to enjoy the provision of this world ; and 
 afterwards shall a grievous punishment from us be inflicted 
 on them, in the life to come. This is a secret history, which 
 we reveal unto thee : thou didst not know it, neither did thy 
 people, before this. Wherefore persevere with patience : 
 for the prosperous issue shall attend the pious. And unto 
 the tribe of Ad we sent their brother Hud. 7 He said, O my 
 
 41). To confirm it, we are told that the remains of the ark were to be seen 
 on the Gordyaean mountains : Berosus and Abydenus both declare there was 
 such a report in their time (Berosus, apud Joseph, ubi sup. Abydenus, 
 apud Euseb. Praep. Ev. 1. 9, c. 4) ; the first observing that several of the 
 inhabitants thereabouts scraped the pitch off the planks as a rarity, and 
 carried it about them for an amulet : and the latter saying that they used 
 the wood of the vessel against many diseases with wonderful success. The 
 relics of the ark were also to be seen here in the time of Epiphanius, if we may 
 believe him (Epiph. Hagres. 18) ; and we are told the emperor Heraclius 
 went from the town of Thamanin up to the mountain Al Judi, and saw the 
 place of the ark (Elmacin. 1. i. c. i). There was also formerly a famous 
 monastery, called the monastery of the ark, upon some of these mountains, 
 where the Nestorians used to celebrate a feast day on the spot where they 
 supposed the ark rested ; but in the year of Christ 776, that monastery was 
 destroyed by lightning, with the church, and a numerous congregation in 
 it (Chronic. Dionysii Patriarch. Jacobitar, apud Asseman. Bibl. Orient, t. 2, 
 p. 113). Since which time it seems the credit of this tradition hath declined, 
 and given place to another, which obtains at present, and according to which 
 the ark rested on Mount Masis, in Armenia, called by the Turks Aghir dagh, 
 or the heavy or great mountain, and situate about twelve leagues south-east 
 of Erivan (Al Beidawi). 
 
 1 Noah here challenges GOD'S promise that he would save his family. 
 
 * Being cut off from it on account of his infidelity. 
 
 ;{ According to a different reading, this passage may be rendered, For 
 he hath acted unrighteously. 
 
 4 The Mohammedans say that Noah went into the ark on the tenth of 
 Rajeb, and came out of it the tenth of Al Moharram, which therefore became 
 a fast. So that the whole time of Noah's being in the ark, according to them, 
 was six months. (Al Beidawi. D'Herbel. ubi sup.) 
 
 5 viz., Such of them as continued in their belief. 
 
 6 That is, such of his prosperity as should depart from the true faith and 
 tall into idolatry. 7 See Chap. VII. 
 
CHAP, xi.] HttD 217 
 
 people, worship GOD ; ye have no GOD besides him : ye only 
 imagine falsehood, in setting up idols and intercessors of your 
 own making. O my people, I ask not of you for this my 
 preaching, any recompence : my recompence do I expect 
 from him only who hath created me. Will ye not therefore 
 understand ? O my people, ask pardon of your LORD ; and 
 be turned unto him : he will send the heaven to pour forth 
 rain plentifully upon you, 1 and he will increase your strength 
 by giving unto you further strength : 2 therefore turn not aside 
 to commit evil. They answered, O Hud, thou hast brought 
 us no proof of what thou sayest ; therefore we will not leave 
 our gods for thy saying, neither do we believe thee. We say 
 no other than that some of our gods have afflicted thee with 
 evil. 3 He replied, Verily I call GOD to witness, and do ye 
 also bear witness, that I am clear of that which ye associate 
 with God, besides him. Do ye all therefore join to devise a 
 plot against me, and tarry not ; for I put my confidence in 
 GOD, my LORD and your LORD. There is no beast, but he 
 holdeth it by its forelock : 4 verily my LORD proceedeth in the 
 right way. But if ye turn back, I have already declared unto 
 you that with which I was sent unto you ; and my LORD 
 shall substitute another nation in your stead ; and ye shall 
 not hurt him at all : for my LORD is guardian over all things. 
 And when our sentence came to be put in execution, we de- 
 livered Hud, and those who had believed with him, 5 through 
 our mercy ; and we delivered them from a grievous punish- 
 ment. And this tribe of Ad wittingly rejected the signs of 
 their LORD, and were disobedient unto his messengers, and 
 they followed the command of every rebellious perverse 
 person. Wherefore they were followed in this world by a 
 curse, and they shall be followed by the same on the day of 
 resurrection. Did not Ad disbelieve in their LORD ? Was 
 it not said, Away with Ad, the people of Hud ? And unto 
 the tribe of Thamud we sent their brother Saleh. 6 He said 
 unto them, O my people, worship GOD ; ye have no GOD 
 besides him. It is he who hath produced you out of the 
 
 1 For the Adites were grievously distressed by a drought for three years. 
 (See the notes to Chap. VII, p. 148.) 
 
 8 By giving you children ; the wombs of their wives being also rendered 
 barren during the time of the drought, as well as their lands. (Al Beidawi.) 
 
 3 Or madness ; having deprived thee of thy reason for the indignities 
 thou hast offered them. 
 
 4 That is, he exerciseth an absolute power over it. A creature held in this 
 manner being supposed to be reduced to the lowest subjection. 
 
 5 Who were in number four thousand. (Al Beidawi.) 
 See Chap. VII. 
 
218 THE KORAN [CHAP. xi. 
 
 earth, and hath given you an habitation therein. Ask 
 pardon of him, therefore, and be turned unto him ; for my 
 LORD is near, and ready to answer. They answered, O 
 Saleh, thou wast a person on whom we placed our hopes 
 before this. 1 Dost thou forbid us to worship that which 
 our fathers worshipped ? But we are certainly in doubt 
 concerning the religion to which thou dost invite us, as justly 
 to be expected. Sdleh said, O my people, tell me ; if I 
 have received an evident declaration from my LORD, and he 
 hath bestowed on me mercy from himself ; who will protect 
 me from the vengeance of GOD, if I be disobedient unto 
 him ? For ye shall not add unto me, other than loss. And 
 he said, O my people, this she-camel of GOD is a sign unto 
 you, therefore dismiss her freely that she may feed in GOD'S 
 earth, and do her no harm, lest a swift punishment seize you. 
 Yet they killed her ; and Sdleh said, Enjoy yourselves in your 
 dwellings for three days ; 2 after which ye shall be destroyed. 
 This is an infallible prediction. And when our decree came 
 to be executed, we delivered Saleh and those who believed 
 with him, through our mercy, from the disgrace of that day ; 
 for thy LORD is the strong, the mighty God. But a terrible 
 noise from heaven assailed those who had acted unjustly ; 
 and in the morning they were found in their houses, lying dead 
 and prostrate ; as though they had never dwelt therein. Did 
 not Thamud disbelieve in their LORD ? Was not Thamud 
 cast far away ? Our messengers 3 also came formerly unto Abra- 
 ham, with good tidings : they said, Peace be upon thee. And 
 he answered, And on you be peace ! and he tarried not, but 
 brought a roasted calf. And when he saw that their hands 
 did not touch the meat, he misliked them, and entertained a 
 fear of them. 4 But they said, Fear not : for we are sent unto 
 the people of Lot. 5 And his wife Sarah was standing by, 6 and 
 
 1 Designing to have made thee our prince, because of the singular pru- 
 dence and other good qualities which we observed in thee ; but thy dissenting 
 from us in point of religious worship has frustrated those hopes. (Al 
 Beidawi.) 
 
 2 viz., Wednesday, Thursday, and Friday. (Al Beidawi.) See Chap. 
 VII. 
 
 3 These were the angels who were sent to acquaint Abraham with the 
 promise of Issac, and to destroy Sodom and Gomorrah. Some of the com- 
 mentators pretend they were twelve, or nine, or ten in number ; but others, 
 agreeably to Scripture, say they were but three, viz., Gabriel, Michael, and 
 Israfil. (Al Beidawi, Jallalo'ddin. Gen xviii.) 
 
 4 Apprehending they had some ill design against him, because they would 
 not eat with him. 
 
 5 Being angels, whose nature needs not the support of food. (Al Beidawi.) 
 
 6 Either behind the curtain, or door of the tent ; or else waiting upon 
 them. 
 
CHAP, xi.] HftD 219 
 
 she laughed ; * and we promised her Isaac, and after Isaac, 
 Jacob. She said, Alas ! shall I bear a son, who am old ; 
 this my husband also being advanced in years ? 2 Verily 
 this would be a wonderful thing. The angels answered, Dost 
 thou wonder at the effect of the command of GOD ? The 
 mercy of GOD and his blessings be upon you, the family of 
 the house : 3 for he is praiseworthy, and to be glorified. And 
 when his apprehension had departed from Abraham, and the 
 good tidings of Isaac's birth had come unto him, he disputed 
 with us concerning the people of Lot : 4 for Abraham was a 
 pitiful, compassionate, and devout person. The angels said 
 unto him, O Abraham, abstain from this ; for now is the 
 command of thy LORD come, to put their sentence in execution, 
 and an inevitable punishment is ready to fall upon them. 
 And when our messengers came unto Lot, he was troubled 
 for them, 5 and his arm was straitened concerning them, 6 
 and he said, This is a grievous day. And his people came 
 unto him, rushing upon him : and they had formerly been 
 guilty of wickedness. Lot said unto them, O my people, these 
 my daughters are more lawful for you : therefore fear GOD, 
 and put me not to shame by wronging my guests. Is there 
 not a man of prudence among you ? They answered, Thou 
 knowest that we have no need of thy daughters ; and thou 
 well knowest what we would have. He said, If I had strength 
 sufficient to oppose you, or I could have recourse unto a 
 
 1 The commentators are so little acquainted with Scripture, that, not 
 knowing the true occasion of Sarah's laughter, they strain their invention 
 to give some reason for it. One says that she laughed at the angels discover- 
 ing themselves, and ridding Abraham and herself of their apprehensions ; 
 and another, that it was at the approaching destruction of the Sodomites 
 (a very probable motive in one of her sex). Some, however, interpret the 
 original word differently, and will have it that she did not laugh, but that 
 her courses, which had stopped for several years, came upon her at this time, 
 as a previous sign of her future conception. (Al Beidawi, J allalo'ddin, 
 Al Zamakhshari.) 
 
 2 Al Beidawi writes that Sarah was then ninety or ninety-nine years old, 
 and Abraham a hundred and twenty. 
 
 3 Or the stock whence all the prophets were to proceed for the future. Or 
 the expression may perhaps refer to Abraham and Ismael's building the 
 Caaba, which is often called, by way of excellence, the house. 
 
 4 That is, he interceded with us for them. (Gen. xviii. 23, &c.) Jallalo'- 
 ddin, instead of the numbers mentioned by Moses, says that Abraham first 
 asked whether GOD would destroy those cities if three hundred righteous 
 persons were found therein, and so fell successively to two hundred, forty, 
 fourteen, and at last came to one : but there was not one righteous person 
 to be found among them, except only Lot and his family. 
 
 5 Because they appeared in the shape of bsautiful young men, which 
 must needs tempt those of Sodom to abuse them. ( J allalo'ddin, Al Beidawi. 
 Joseph. Ant. 1. i, c. it.) 
 
 6 i.e., He knew himself unable to protect them against the insults of his 
 townsmen. 
 
220 THE KORAN [CHAP. xi. 
 
 powerful support, / would certainly do it. The angels said, 
 O Lot, verily we are the messengers of thy LORD ; they shall 
 by no means come in unto thee. 1 Go forth therefore with thy 
 family, in some part of the night, and let not any of you turn 
 back ; but as for thy wife, 2 that shall happen unto her, which 
 shall happen unto them. Verily the prediction of their punish- 
 ment shall be fulfilled in the morning : is not the morning 
 near ? And when our command came, we turned those cities 
 upside down, 3 and we rained upon them stones of baked clay, 4 
 one following another, and being marked, 5 from thy LORD ; 
 and they are not far distant from those who act unjustly. 6 
 And unto Madian we sent their brother Shoaib : 7 he said, 
 O my people, worship GOD ; ye have no GOD but him : and 
 diminish not measure and weight. Verily I see you to be in a 
 happy condition : 8 but I fear for you the punishment of the 
 day which will encompass the ungodly. O my people, give 
 full measure and just weight ; and diminish not unto men 
 aught of their matters ; neither commit injustice in the earth, 
 acting corruptly. The residue which shall remain unto you 
 as the gift of GOD, after ye shall have done justice to others, will 
 
 1 Al Beidawi says that Lot shut his door, and argued the matter with the 
 riotous assembly from behind it ; but at length they endeavoured to get 
 over the wall : whereupon Gabriel, seeing his distress, struck them on the 
 face with one of his wings, and blinded them ; so that they moved oft, crying 
 out for help, and saying that Lot had magicians in his house. 
 
 2 This seems to be the true sense of the passage ; but according to a differ- 
 ent reading of the vowel, some interpret it, Except thy wife ; the meaning 
 being that Lot is here commanded to take his family with him except his 
 wife. Wherefore the commentators cannot agree whether Lot's wife went 
 forth with him or not ; some denying it, and pretending that she was left 
 behind and perished in the common destruction ; and others affirming it, 
 and saying that when she heard the noise of the storm and overthrow of 
 the cities, she turned back lamenting their fate, and was immediately struck 
 down and killed by one of the stones mentioned a little lower. A punish- 
 ment she justly merited for her infidelity and disobedience to her husband. 
 (Chap. LXVI.) 
 
 3 For they tell us that Gabriel thrust his wing under them, and lifted them 
 up so high, that the inhabitants of the lower heaven heard the barking of the 
 dogs and the crowing of the cocks ; and then, inverting them, threw them 
 down to the earth. (Jallalo'ddin, Al Beidawi.) 
 
 4 The kiln wherein they were burned some imagine to have been hell. 
 
 5 That is, as some suppose, streaked with white and red, or having some 
 other peculiar mark to distinguish them from ordinary stones. But the 
 common opinion is that each stone had the name of the person who was to 
 be killed by it written thereon. (Al Beidawi.) The army of Abraha al 
 Ashram was also destroyed by the same kind of stones. 
 
 6 This is a kind of threat to other wicked persons, and particularly to the 
 infidels of Mecca, who deserved and might justly apprehend the same punish- 
 ment. 
 
 7 See Chap. VII. 
 
 8 That is, enjoying plenty of all things, and therefore having the less 
 occasion to defraud one another, and being the more strongly bound to be 
 thankful and obedient unto GOD. 
 
CHAP, xi.] HOD 221 
 
 be better for you than wealth gotten by fraud ; if ye be true 
 believers. I am no guardian over you. They answered, O 
 Shoaib, do thy prayers enjoin thee, that we should leave the 
 gods which our fathers worshipped ; or that we should not 
 do what we please with our substance P 1 Thou only, it seems, 
 art the wise person, and fit to direct. He said, O my people, 
 tell me ; if I have received an evident declaration from my 
 LORD, and he hath bestowed on me an excellent provision, 
 and I will not consent unto you in that which I forbid you ; 
 do I seek any other than your reformation, to the utmost of 
 my power ? My support is from GOD alone ; on him do I 
 trust, and unto him do I turn me. O my people, let not your 
 opposing of me draw on you a vengeance like unto that which 
 fell on the people of Noah, or the people of Hud, or the people 
 of Saleh ; neither were the people of Lot far distant from 
 you. 2 Ask pardon therefore of your LORD ; and be turned unto 
 him : for my LORD is merciful and loving. They answered, 
 O Shoaib, we understand not much of what thou sayest ; and 
 we see thee to be a man of no power 3 among us : if it had not 
 been for the sake of thy family, 4 we had surely stoned thee, 
 neither couldst thou have prevailed against us. Shoaib said, 
 O my people, is my family more worthy in your opinion than 
 GOD ? and do ye cast him behind you with neglect ? Verily 
 my LORD comprehendeth that which ye do. O my people, 
 do ye work according to your condition ; I will surely work 
 according to my duty. 5 And ye shall certainly know on whom 
 will be inflicted a punishment which shall cover him with 
 shame, and who is a liar. Wait therefore the event ; for I 
 also will await it with you. Wherefore when our decree came 
 to be executed, we delivered Shoaib and those who believed 
 with him, through our mercy : and a terrible noise from 
 heaven assailed those who had acted unjustly ; and in the 
 morning they were found in their houses lying dead and 
 
 1 For this liberty they imagined was taken from them, by his prohibition 
 of false weights and measures, or to diminish or adulterate their coin. (Al 
 Beidawi.) 
 
 * For Sodom and Gomorrah were situate not a great way from you, and 
 their destruction happened not many ages ago ; neither did they deserve it, 
 on account of their obstinacy and wickedness, much more than yourselves. 
 
 3 The Arabic word daif, weak, signifying also, in the Hamyaritic dialect, 
 blind, some suppose that Shoaib was so, and that the Midianites objected 
 that to him as a defect which disqualified him for the prophetic office. 
 
 4 i.e., For the respect we bear to thy family and relations, whom we 
 honour as being of our religion, and not for any apprehension we have of 
 their power to assist you against us. The original word, here translated 
 family, signifies any number from three to seven or ten, but not more. (Al 
 Beidawi.) 
 
 6 See Chap. VI. p. 134- 
 
222 THE KORAN [CHAP. xi. 
 
 prostrate, as though they had never dwelt therein. Was not 
 Madian removed from off the earth, as Thamud had been 
 removed ? And we formerly sent Moses with our signs, and 
 manifest power, unto Pharaoh and his princes : x but they 
 followed the command of Pharaoh ; although the command of 
 Pharaoh did not direct them aright. Pharaoh shall precede 
 his people on the day of resurrection, and he shall lead them 
 into hell fire ; an unhappy way shall it be which they shall be 
 led. They were followed in this life by a curse, and on the 
 day of resurrection miserable shall be the gift which shall be 
 given them. This is a part of the histories of the cities, which 
 we rehearse unto thee. Of them there are some standing ; 
 and others which are utterly demolished. 2 And we treated 
 them not unjustly, but they dealt unjustly with their own 
 souls : and their gods which they invoked, besides GOD, were 
 of no advantage unto them at all, when the decree of thy 
 LORD came to be executed on them, neither were they any other 
 than a detriment unto them. And thus was the punishment 
 of thy LORD inflicted, when he punished the cities which were 
 unjust ; for his punishment is grievous and severe. Verily 
 herein is a sign unto him who feareth the punishment of the 
 last day ; that shall be a day whereon all men shall be assem- 
 bled, and that shall be a day whereon witness shall be borne ; 
 we defer it not, but to a determined time. When that day 
 shall come, no soul shall speak to excuse itself, or to intercede 
 for another, but by the permission of God. Of them one shall 
 be miserable, and another shall be happy. And they who 
 shall be miserable, shall be thrown into hell fire ; there shall 
 they wail and bemoan themselves : 3 they shall remain therein 
 so long as the heavens and the earth shall endure ; 4 except 
 what thy LORD shall please to remit of their sentence ; 5 for thy 
 LORD effecteth that which he pleaseth. But they who shall 
 be happy, shall be admitted into paradise ; the}^ shall remain 
 
 1 See Chap. VII. 
 
 a Literally, mown down ; the sentence presenting the different images of 
 corn standing, and cut down, which is also often used by the sacred writers. 
 
 3 The two words in the original signify properly the vehement drawing 
 in and expiration of one's breath, which is usual to persons in great pain 
 and anguish ; and particularly the reciprocation of the voice of an ass when 
 he brays. 
 
 4 This is not to be strictly understood as if either the punishment of the 
 damned should have an end, or the heavens and the earth should endure for 
 ever ; the expression being only used by way of image or comparison, which 
 need not agree in every point with the thing signified. Some, however, think 
 the future heavens and earth, into which the present shall be changed, 
 are here meant. (Al Beidawi.) 
 
 5 Sale, Prel. Disc. Sect. IV. 
 
CHAP, xi.] HOD 223 
 
 therein so long as the heavens and the earth endure ; besides 
 what thy LORD shall please to add unto their bliss ; a bounty 
 which shall not be interrupted. Be not therefore in doubt 
 concerning that which these men worship ; they worship no 
 other than what their fathers worshipped before them ; 
 and we will surely give them their full portion, not in the 
 least diminished. We formerly gave unto Moses the book 
 of the law ; and disputes arose among his people concerning it : 
 and unless a previous decree had proceeded from thy LORD, 
 to bear with them during this life, the matter had been surely 
 decided between them. And thy people are also jealous and 
 in doubt concerning the Koran. But unto every one of them 
 will thy LORD render the reward of their works ; for he well 
 knoweth that which they do. Be thou steadfast, therefore, as 
 thou hast been commanded ; and let him also be steadfast 
 who shall be converted with thee ; and transgress not : for 
 he seeth that which ye do. And incline not unto those who 
 act unjustly, lest the fire of hell touch you : for ye have no 
 protectors except GOD ; neither shall ye be assisted against 
 him. Pray regularly morning and evening ;* and in the 
 former part of the night, 2 for good works drive away evils. 
 This is an admonition unto those who consider : wherefore 
 persevere with patience ; for GOD suffereth not the reward of 
 the righteous to perish. Were such of the generations before 
 you, endued with understanding and virtue, who forbade the 
 acting corruptly in the earth, any more than a few only of 
 those whom we delivered ? But they who were unjust 
 followed the delights which they enjoyed in this world, z and 
 were wicked doers : 4 and thy LORD was not of such a dis- 
 position as to destroy the cities unjustly, 5 while their inhab- 
 itants behaved themselves uprightly. And if thy LORD 
 pleased, he would have made all men of one religion : but 
 they shall not cease to differ among themselves, unless those 
 on whom thy LORD shall have mercy : and unto this hath he 
 created them ; for the word of thy LORD shall be fulfilled, 
 
 1 Literally, in the two extremities of the day. 
 
 2 That is, after sunset and before supper, when the Mohammedans say 
 their fourth prayer, called by them Saldt al moghreb, or the evening praver. 
 (Al Beidawi5 ' 
 
 3 Making it their sole business to please their luxurious desires and 
 appetites, and placing their whole felicity therein. 
 
 * Al Beidawi says that this passage gives the reason why the nations were 
 destroyed of old ; viz., for their violence and injustice, their following their 
 own lusts, and for their idolatry and unbelief. 
 
 5 Or, as the commentator just named explains it, for their idolatry only, 
 when they observed justice in other respects. 
 
224 THE KORAN [CHAP. xn. 
 
 when he said, Verily, I will fill hell altogether with genii and 
 men. The whole which we have related of the histories of our 
 apostles do we relate unto thee, that we may confirm thy 
 heart thereby ; and herein is the truth come unto thee, and 
 an admonition, and a warning unto the true believers. Say 
 unto those who believe not, Act ye according to your con- 
 dition ; we surely will act according to our duty : l and await the 
 issue}\ for we certainly await it also. Unto GOD is known that 
 which is secret in heaven and earth ; and unto him shall the 
 whole matter be referred. Therefore worship him, and put 
 thy trust in him ; for thy LORD is not regardless of that 
 which ye do. 
 
 XII 
 
 THE CHAPTER OF JOSEPH 2 
 
 Revealed at Mecca. 
 
 IN THE NAME OF THE MOST MERCIFUL GOD. 
 
 AL. R. 3 These are the signs of the perspicuous book ; 
 which we have sent down in the Arabic tongue, that 
 peradventure ye might understand. We relate unto thee a 
 most excellent history, by revealing unto thee this Koran, 4 
 whereas thou wast before one of the negligent. 5 When 
 Joseph said unto his father, 6 O my father, verily I saw in my 
 dream eleven stars, 7 and the sun and the moon : I saw them 
 
 1 See Chap. VI, p. 145, note 7 . 
 
 2 The Koreish, thinking to puzzle Mohammed, at the instigation and by 
 the direction of certain Jewish Rabbins, demanded of him how Jacob's 
 family happened to go down into Egypt, and that he would relate to them 
 the history of Joseph, with all its circumstances : whereupon he pretended 
 to have received this chapter from heaven, containing the story of that 
 patriarch (Al Beidawi). It is said, however, to have been rejected by two 
 Mohammedan sects, branches of the Kharejites, called the Ajaredites and 
 the Maimunians, as apocryphal and spurious. 
 
 3 Sale, Prel. Disc. p. 64. 
 
 4 Or this particular chapter. For the word Koran, as has been elsewhere 
 observed (Sale, Prel. Disc. Sect. III.), properly signifying no more than a 
 reading or lecture, is often used to denote, not only the whole volume, but any 
 distinct chapter or section of it. 
 
 5 i e., So far from being acquainted with the story, that it never so much 
 as entered into thy thoughts ; a certain argument, says Al Beidawi, that it 
 must have been revealed to him from heaven. 
 
 6 Who was Jacob, the son of Isaac, the son of Abraham. (Al Beidawi, 
 &c.) 
 
 * The commentators give us the names of these stars (which I think it 
 
CHAP, xil.] JOSEPH 225 
 
 make obeisance unto me. Jacob said, O my child, tell not 
 thy vision to thy brethren, lest they devise some plot against 
 thee j 1 for the devil is a professed enemy unto man ; and 
 thus, according to thy dream, shall thy LORD choose thee, 
 and teach thee the interpretation of dark sayings, 2 and he 
 shall accomplish his favour upon thee and upon the family of 
 Jacob, as he hath formerly accomplished it upon thy fathers 
 Abraham and Isaac ; for thy LORD is knowing and wise. 
 Surely in the history of Joseph and his brethren there are 
 signs of God's providence to the inquisitive ; when they said 
 to one another, Joseph and his brother 3 are dearer to our 
 father than we, who are the greater number : our father 
 certainly maketh a wrong judgment. Wherefore slay Joseph, 
 or drive him into some distant or desert part of the earth, and 
 the face of your father shall be cleared towards you ; 4 and ye 
 shall afterwards be people of integrity. One of them 5 spoke 
 and said, Slay not Joseph, but throw him to the bottom of 
 the well : and some travellers will take him up, if ye do this. 
 They said unto Jacob, O father, why dost thou not entrust 
 Joseph with us, since we are sincere well-wishers unto him ? 
 Send him with us to-morrow, into the field, that he may divert 
 himself, and sport, 6 and we will be his guardians. Jacob 
 answered, it grieveth me that ye take him away ; and I fear 
 lest the wolf devour him, 7 while ye are negligent of him. 
 They said, Surely if the wolf devour him when there are so 
 
 needless to trouble the reader with), as Mohammed repeated them, at the 
 request of a Jew, who thought to entrap him by the question. (Al Beidawi, 
 Al Zamakhshari.) 
 
 1 For they say, Jacob, judging that Joseph's dream portended his 
 advancement above the rest of the family, justly apprehended his brethren's 
 envy might tempt them to do him some mischief. 
 
 2 That is, of dreams ; or, as others suppose, of the profound passages of 
 Scripture, and all difficulties respecting either religion or justice. 
 
 3 viz., Benjamin, his brother by the same mother. 
 
 ^ 4 Or, he will settle his love wholly upon you, and ye will have no rival in 
 his favour. 
 
 5 This person, as some say, was Judah, the most prudent and noble- 
 minded of them all ; or, according to others, Reuben, whom the Mohammedan 
 writers call Rubil. (Al Beidawi.) And both these opinions are supported 
 by the account of Moses, who tells us that Reuben advised them not to kill 
 Joseph, but to throw him into a pit privately, intending 1 to release him 
 (Gen. xxvii. 21, 22); and that afterwards Judah, in Reuben's absence, per- 
 suaded them not to let him die in the pit, but to sell him to the Ishmaelites. 
 (Gen. v. 26, 27.) 
 
 6 Some copies read, in the first person plural, that we may divert ourselves, 
 
 7 The reason why Jacob feared this beast in particular, as the com- 
 mentators say, was, either because the land was full of wolves, or else because 
 Jacob had dreamed he saw Joseph devoured by one of those creatures. 
 (Al Beidawi, Jallalo'ddin, Al Zamakhshari.) 
 
226 THE KORAN [CHAP. xn. 
 
 many of us, we shall be weak indeed. 1 And when they had 
 carried him with them, and agreed to set him at the bottom 
 of the well, 2 they executed their design : and we sent a revela- 
 tion unto him, 3 saying, Thou shalt hereafter declare this their 
 action unto them ; and they shall not perceive thee to be 
 Joseph. And they came to their father at even, weeping, 
 and said, Father, we went and ran races with one another, 4 
 and we left Joseph with our baggage, and the wolf hath 
 devoured hirn ; but thou wilt not believe us, although we 
 speak the truth. And they produced his inner garment 
 stained with false blood. Jacob answered, Nay, but ye your- 
 selves have contrived the thing for your own sakes : 5 however, 
 patience is most becoming, and GOD'S assistance is to be 
 implored to enable me to support the misfortune which ye 
 relate. And certain travellers 6 came and sent one 7 to draw 
 water for them : and he let down his bucket, 8 and said, Good 
 
 1 i.e., It will be an instance of extreme weakness and folly in us, and we 
 shall be justly blamed for his loss. 
 
 3 This well, say some, was a certain well near Jerusalem, or not far 
 from the river Jordan ; but others call it the well of Egypt or Midian. 
 The commentators tell us that, when the sons of Jacob had gotten Joseph 
 with them in the field, they began to abuse and to beat him so unmercifully, 
 that they had killed him, had not Judah, on his crying out for help, insisted 
 on the promise they had made not to kill him, but to cast him into the well. 
 Whereupon they let him down a little way ; but, as he held by the sides of 
 the well, they bound him, and took off his inner garment, designing to 
 stain it with blood, to deceive their father. Joseph begged hard to have his 
 garment returned him, but to no purpose, his brothers telling him, with a 
 sneer, that the eleven stars and the sun and the moon might clothe him and 
 keep him company. When they had let him down half-way, they let him 
 fall thence to the bottom, and, there being water in the well (though the 
 Scripture says the contrary), he was obliged to get upon a stone, on which, as 
 he stood weeping, the angel Gabriel came to him with the revelation men- 
 tioned immediately. (Al Beidawi.) 
 
 3 Joseph being then but seventeen years old, Al Beidawi observes that herein 
 he resembled John the Baptist and Jesus, who were also favoured with the 
 divine communication very early. The commentators pretend that Gabriel 
 also clothed him in the well with a garment of silk of paradise. For they 
 say that when Abraham was thrown into the fire by Nimrod (Chap. XXI.), 
 he was stripped ; and that Gabriel brought this garment and put it on him ; 
 and that from Abraham it descended to Jacob, who folded it up and put it 
 into an amulet, which he hung about Joseph's neck, whence Gabriel drew 
 it out. (Al Beidawi, Al Zamakhshari.) 
 
 * These races they used by way of exercise ; and the commentators 
 generally understand here that kind of race wherein they also showed 
 their dexterity in throwing darts, which is still used in the East. 
 
 6 This Jacob had reason to suspect, because, when the garment was 
 brought to him, he observed that, though it was bloody, yet it was not 
 torn. (Al Beidawi.) 
 
 6 viz., A caravan or company travelling from Midian to Egypt- who 
 rested near the well three days after Joseph had been thrown into it. 
 
 7 The commentators are so exact as to give us the name of this man, who, 
 as they pretend, was Malec Ebn Dh6r, of the tribe of Khozaah. (Al Beidawi.) 
 
 8 And Joseph, making use of the opportunity, took hold of the cord, and 
 was drawn up by the man. 
 
CHAP, xii.] JOSEPH 227 
 
 news I 1 this is a youth. And they concealed him, 2 that they 
 might sell him as a piece of merchandise : but GOD knew that 
 which they did. And they sold him for a mean price, for a 
 few pence, 3 and valued him lightly. And the Egyptian who 
 bought him 4 said to his wife, 5 Use him honourably ; per- 
 adventure he may be serviceable to us, or we may adopt him 
 for our son. 6 Thus did we prepare an establishment for 
 Joseph in the earth, and we taught him the interpretation of 
 dark sayings : for GOD is well able to effect his purpose ; but 
 the greater part of men do not understand. And when he 
 had attained his age of strength, we bestowed on him wisdom 
 and knowledge ; for thus do we recompense the righteous. 
 And she, in whose house he was, desired him to lie with her ; 
 and she shut the doors and said, Come hither. He answered, 
 GOD forbid ! verily my lord 7 hath made my dwelling with 
 him easy ; and the ungrateful shall not prosper. But she 
 resolved within herself to enjoy him, and he would have 
 resolved to enjoy her, had he not seen the evident demon- 
 stration of his LORD. 8 So we turned away evil and filthi- 
 
 1 The original words are Ya boshra ; the latter of which some take for the 
 proper name of the water-drawer's companion, whom he called to his 
 assistance ; and then they must be translated, O Boshra. 
 
 a The expositors are not agreed whether the pronoun they relates to Malec 
 and his companions or to Joseph's brethren. They who espouse the former 
 opinion say that those who came to draw water concealed the manner of 
 their coming by him from the rest of the caravan, that they might keep him to 
 themselves, pretending that some people of the place had given him to them 
 to sell for them in Egypt. And they who prefer the latter opinion tell us 
 that Judah carried victuals to Joseph every day while he was in the well, 
 but not finding him there on the fourth day, he acquainted his brothers 
 with it ; whereupon they all went to the caravan and claimed Joseph as their 
 slave, he not daring to discover that he was their brother, lest something 
 worse should befall him ; and at length they agreed to sell him to them. 
 (Al Beidawi.) 
 
 3 Namely, twenty or twenty-two dirhems, and those not of full weight; 
 for having weighed one ounce of silver only, the remainder was paid by 
 tale, which is the most unfair way of payment. (Al Beidawi.) 
 
 4 His name was Kitfir, or Itfir (a corruption of Potiphar) ; and he was a 
 man of great consideration, being superintendent of the royal treasury. 
 (Al Beidawi.) The commentators say that Joseph came into his service at 
 seventeen, and lived with him thirteen years ; and that he was made prime 
 minister in the thirty-third year of his age, and died at a hundred and twenty. 
 They who suppose Joseph was twice sold differ as to the price the Egyptian 
 paid for him ; some saying it was twenty dinars of gold, a pair of shoes, and 
 two white garments ; and others, that it was a large quantity of silver or 
 of gold. 
 
 5 Some call her Rai'l ; but the name she is best known by is that of 
 Zoleikha. 
 
 6 Kitfir having no children. It is said that Joseph gained his master's 
 good opinion so suddenly by his countenance, which Kitfir, who, they pre- 
 tend, had great skill in physiognomy, judged to indicate his prudence and 
 other good qualities. 
 
 7 viz., Kitfir. But others understand it to be spoken of GOD. 
 
 8 That is, had he not seriously considered the filthiness of whoredom, and 
 
228 THE KORAN [CHAP. xn. 
 
 ness from him, because he was one of our sincere servants. 
 And they ran to get one before the other to the door ; l and she 
 rent his inner garment behind. And they met her lord at the 
 door. She said, What shall be the reward of him who seeketh 
 to commit evil in thy family, but imprisonment, and a painful 
 punishment ? And Joseph said, She asked me to lie with 
 her. And a witness of her family 2 bore witness, saying, If 
 his garment be rent before, she speaketh truth, and he is a 
 liar ; but if his garment be rent behind, she lieth, and he is a 
 speaker of truth. And when her husband saw that his gar- 
 ment was torn behind, he said, This is a cunning contrivance 
 of your sex ; for surely your cunning is great. O Joseph, 
 take no farther notice of this affair : and thou, woman, ask 
 pardon for thy crime, for thou art a guilty person. And 
 certain women said publicly 3 in the city, The nobleman's wife 
 asked her servant to lie with her : he hath inflamed her 
 breast with his love ; and we perceive her to be in a manifest 
 error. And when she heard of their subtle behaviour, she sent 
 unto them, 4 and prepared a banquet for them, and she gave 
 to each of them a knife ; and she said unto Joseph, Come forth 
 unto them. And when they saw him they praised him greatly 5 
 
 the great guilt thereof. Some, however, suppose that the words mean some 
 miraculous voice or apparition, sent by GOD to divert Joseph from executing 
 the criminal thoughts which began to possess him. For they say that he 
 was so far tempted with his mistress's beauty and enticing behaviour that 
 he sat in her lap, and even began to undress himself, when a voice called to 
 him, and bade him beware of her ; but he taking no notice of this admoni- 
 tion, though it was repeated three times, at length the angel Gabriel, or, as 
 others will have it, the figure of his master, appeared to him : but the more 
 general opinion is that it was the apparition of his father J acob, who bit his 
 fingers' ends, or, as some write, struck him on the breast, whereupon his 
 lubricity passed out at the ends of his fingers. (Al Beidawi, Al Zamakh- 
 shari, Jallalo'ddin, Yahya.) 
 
 For this fable, so injurious to the character of Joseph, the Mohammedans 
 are obliged to their old friends the Jews (Talm. Babyl. Sed. Nashim, p. 36. 
 Bartolocc. Bibl. Rabb. part iii. p. 509), who imagine that he had a design to 
 lie with his mistress, from these words of Moses (Gen. xxxix. xx.) : And 
 it came to pass that Joseph went into the house to do his business, &c. 
 
 1 He flying from her, and she running after to detain him. 
 
 * viz., A cousin of hers, who was then a child in the cradle. 
 
 3 These women, whose tongues were so free with Zoleikha's character on 
 this occasion, were five in number, and the wives of so many of the king's 
 chief officers viz., his chamberlain, his butler, his baker, his jailer, and his 
 herdsman. (Al Beidawi.) 
 
 4 The number of all the women invited was forty, and among them were 
 the five ladies above mentioned. (Al Beidawi.) 
 
 5 The old Latin translators have strangely mistaken the sense of the 
 original word acbarnaho, which they render menstruates sunt ; and then 
 rebuke Mohammed for the indecency, crying out demurely in the margin, 
 O foedum et obsccenum prophetam ! Erpenius (In not. ad Hist. Josephi) 
 thinks that there is not the least trace of such a meaning in the word ; 
 but he is mistaken ; for the verb cabara in the fourth conjugation, which is 
 
CHAP, xii.] JOSEPH 229 
 
 and they cut their own hands, 1 and said, O GOD ! this 
 is not a mortal ; he is no other than an angel, deserving 
 the highest respect. And his mistress said, This is he for 
 whose sake ye blamed me : I asked him to lie with me, but 
 he hath constantly refused. But if he do not perform that 
 which I command him, he shall surely be cast into prison, 
 and he shall be made one of the contemptible. Joseph said, 
 O LORD, a prison is more eligible unto me than the crime to 
 which they invite me ; but unless thou turn aside their 
 snares from me, I shall youthfully incline unto them, and I 
 shall become one of the foolish. Wherefore his LORD heard 
 him, and turned aside their snare from him ; for he both 
 heareth and knoweth. And it seemed good unto them, 2 
 even after they had seen the signs of his innocency, to im- 
 prison him for a time. And there entered into the prison 
 with him two of the king's servants. 3 One of them 4 said, it 
 seemed to me in my dream that I pressed wine out of grapes. 
 And the other said, It seemed unto me in my dream that I 
 carried bread on my head, whereof the birds did eat. 
 Declare unto us the interpretation of our dreams, for we per- 
 ceive that thou art a beneficent person. Joseph answered, 
 No food, wherewith ye may be nourished, shall come unto 
 you, but I will declare unto you the interpretation thereof 
 before it come unto you. 5 This knowledge is a part of that 
 which my LORD hath taught me : for I have left the religion 
 
 here used, has thai import, though the subjoining of the pronoun to it here 
 (which possibly the Latin translators did not observe) absolutely overthrows 
 that interpretation. 
 
 1 Through extreme surprise at the wonderful beauty of Joseph ; which 
 surprise Zoleikha foreseeing, put knives into their hands, on purpose that 
 this accident might happen. Some writers have observed, on occasion of 
 this passage, that it is customary in the East for lovers to testify the violence 
 of their passion by cutting themselves, as a sign that they would spend their 
 blood in the service of the person beloved ; which is true enough, but I do 
 not find that any of the commentators suppose these Egyptian ladies had 
 any such design. 
 
 2 That is, to Kitfir and his friends. The occasion of Joseph's imprison- 
 ment is said to be, either that they suspected him to be guilty, notwithstand- 
 ing the proofs which had been given of his innocence, or else that Zoleikha 
 desired it, feigning, to deceive her husband, that she wanted to have Joseph 
 removed from her sight, till she could conquer her passion by time ; though 
 her real design was to force him to compliance. 
 
 3 viz., His chief butlef and baker, who were accused of a design to poison 
 him. 
 
 * Namely, the butler. 
 
 5 The meaning of this passage seems to be, either that Joseph, to show he 
 used no arts of divination or astrology, promises to interpret their dreams 
 to them immediately, even before they should eat a single meal ; or else, 
 he here offers to prophesy to them beforehand, the quantity and jnality 
 of the victuals which should be brought them, as a taste of his skill. 
 
230 THE KORAN [CHAP xn. 
 
 of people who believe not in GOD, and who deny the life to 
 come ; and I follow the religion of my fathers, Abraham, and 
 Isaac, and Jacob. It is not lawful for us to associate any- 
 thing with GOD. This knowledge of the divine unity hath been 
 given us of the bounty of GOD towards us, and towards 
 mankind ; but the greater part of men are not thankful. 
 O my fellow-prisoners, are sundry lords better, or the only 
 true and mighty GOD ? Ye worship not, besides him, other 
 than the names which ye have named, 1 ye and your fathers, 
 concerning which GOD hath sent down no authoritative 
 proof : yet judgment belongeth unto GOD alone ; who hath 
 commanded that ye worship none besides him. This is the 
 right religion ; but the greater part of men know it not. O 
 my fellow-prisoners, verily the one of you shall serve wine 
 unto his lord, as formerly ; but the other shall be crucified, 
 and the birds shall eat from off his head. The matter is 
 decreed concerning which ye seek to be informed. And 
 Joseph said unto him whom he judged to be the person who 
 should escape of the two, Remember me in the presence of thy 
 lord. But the devil caused him to forget to make mention 
 of Joseph unto his lord ; 2 wherefore he remained in the prison 
 some years. 3 And the king of Egypt* said, Verily, I saw in 
 my dream seven fat kine, which seven lean kine devoured, 
 and seven green ears of corn, and other seven withered ears. 
 O nobles, expound my vision unto me, if ye be able to inter- 
 pret a vision. They answered, They are confused dreams ; 
 neither are we skilled in the intrepretation of such kind of 
 dreams. And Joseph's fellow -prisoner, who had been de- 
 livered, said (for he remembered Joseph after a certain space 
 of time), I will declare unto you the interpretation thereof ; 
 wherefore let me go unto the person who will interpret it unto 
 me. And he went to the prison, and said, O Joseph, thou man 
 
 1 See Chap. VII. p. 148. 
 
 2 According to the explanation of some, who take the pronoun him to 
 relate to Joseph, this passage may be rendered, But the devil caused him 
 (i.e. Joseph) to forget to make his application unto his Lord ; and to beg the 
 good offices of his fellow-prisoner for his deliverance, instead of relying on 
 GOD alone, as it became a prophet, especially, to have done. (Al Beidawi.) 
 
 3 The original word signifying any number from three to nine or ten, 
 the common opinion is that Joseph remained in prison seven years, 
 though some say he was confined no less than twelve years. (Al Beidawi, 
 Jallalo'ddin.) 
 
 4 This prince, as the oriental writers generally agree, was Riyan, the son 
 of Al Walid, the Amalekite (Sale, Prel. Disc. Sect. I.), who was converted 
 by Joseph to the worship of the true GOD, and died in the lifetime of that 
 prophet. But some pretend that the Pharaoh of Joseph and of Moses were 
 one and the same person, and that he lived (or rather reigned) four hundred 
 years. (Al Beidawi. See Chap. VII. p. 153.) 
 
CHAP, xii.] JOSEPH 231 
 
 of veracity, teach us the interpretation of seven fat kine, which 
 seven lean kine devoured, and of seven green ears of corn ; and 
 other seven withered ears, which the king saw in his dream ; 
 that I may return unto the men who have sent me, that per- 
 adventure they may understand the same. Joseph answered, 
 Ye shall sow seven years as usual : and the corn which ye 
 shall reap, do ye leave in its ear, 1 except a little whereof ye 
 may eat. Then shall there come, after this, seven grievous 
 years of famine, which shall consume what ye shall have laid 
 up as a provision for the same, except a little which ye shall 
 have kept. Then shall there come, after this, a year wherein 
 men shall have plenty of rain, 2 and wherein they shall press 
 wine and oil. And when the chief butler had reported this, the 
 king said, Bring him unto me. And when the messenger 
 came unto Joseph, he said, Return unto thy lord, and ask 
 of him, what was the intent of the women who cut their 
 hands ; 3 for my LORD well knoweth the snare which they laid 
 for me.* And when the women were assembled before the king, 
 he said unto them, What was your design when ye solicited 
 Joseph to unlawful love ? They answered, GOD be praised ! 
 we know not any ill of him. The nobleman's wife said, Now 
 is the truth become manifest : I solicited him to lie with me ; 
 and he is one of those who speak truth. And when Joseph 
 was acquainted therewith, he said, This discovery hath been 
 made, that my lord might know that I was not unfaithful 
 unto him in his absence, and that GOD directeth not the plot 
 of the deceivers. (XIII.) 5 Neither do I absolutely justify 
 myself : 6 since every soul is prone unto evil, except those on 
 
 1 To preserve it from the weevil. (Chap. VII.) 
 
 * Notwithstanding what some ancient authors write to the contrary 
 (Plato, in Timaso, Pomp. Mela.), it often rains in winter in Lower Egypt, 
 and even snow has been observed to fall at Alexandria, contrary to the 
 express assertion of Seneca. (Nat. Quaest. 1. 4.) In Upper Egypt indeed, 
 towards the Nile cataracts, it rains very seldom. (See Greaves' Descr. of 
 the Pyramids, p. 74, &c. Ray's Collection of Travels, torn. ii. p. 92.) Some, 
 however, suppose that the rains here mentioned are intended of those 
 which should fall in Ethiopia, and occasion the swelling of the Nile, or else 
 of those which should fall in the neighbouring countries, which were also 
 afflicted with famine during the same time. 
 
 3 Joseph, it seems, cared not to get out of prison till his innocence was 
 publicly known and declared. It is observed by the commentators that 
 Joseph does not bid the messenger move the king to inform himself of the 
 truth of the affair, but bids him directly to ask the king, to incite him to 
 make the proper inquiry with the greater earnestness. They also observe 
 that Joseph takes care not to mention his mistress, out of respect and grati- 
 tude for the favours he had received while in her house. (Al Beidawi, &c.) 
 
 4 Endeavouring both by threats and persuasions to entice me to commit 
 folly with my mistress. 
 
 6 Section XIII. begins here. 
 
 6 According to a tradition of Ebn Abbas, Joseph had no sooner spoken 
 
232 THE KORAN [CHAP. xn. 
 
 whom my LORD shall show mercy ; for my LORD is gracious 
 and merciful. And the king said, Bring him unto me : I 
 will take him into my own peculiar service. And when 
 Joseph was brought unto the king, and he had discoursed with 
 him, he said, Thou art this day firmly established with us, 
 and shalt be entrusted with our affairs. 1 Joseph answered, 
 Set me over the store-houses of the land ; for I will be a 
 skilful keeper thereof. Thus did we establish Joseph in the 
 land, that he might provide himself a dwelling therein, where 
 he pleased. We bestow our mercy on whom we please, and 
 we suffer not the reward of the righteous to perish : and 
 certainly the reward of the next life is better, for those who 
 believe and fear GOD. Moreover Joseph's brethren came, 2 
 and went in unto him ; and he knew them, but they knew 
 not him. And when he had furnished them with their pro- 
 visions, he said, Bring unto me your brother, the son of your 
 father : do ye not see that I give full measure, and that I am 
 the most hospitable receiver of guests ? But if ye bring him 
 not unto me, there shall be no corn measured unto you from 
 me, neither shall ye approach my presence. They answered, 
 We will endeavour to obtain him of his father, and we will 
 certainly perform what thou requirest. And Joseph said to his 
 
 the foregoing words, asserting his innocency, than Gabriel said to him, 
 What, not when thou wast deliberating to lie with her ? Upon which J oseph 
 confessed his frailty. (Al Beidawi, &c.) 
 
 1 The commentators say that Joseph being taken out of prison, after 
 he had washed and changed his clothes, was introduced to the king, whom 
 he saluted in the Hebrew tongue, and on the king's asking what language 
 that was, he answered that it was the language of his fathers. This prince, 
 they say, understood no less than seventy languages, in every one of which 
 he discoursed with Joseph, who answered him in the same ; at which the king 
 greatly marvelling, desired him to relate his dream, which he did, describing 
 the most minute circumstances : whereupon the king placed Joseph by 
 him on his throne, and made him his Wazir, or chief minister. Some say 
 that his master Kit fir dying about this time, he not only succeeded him in 
 his place, but, by the king's command, married the widow, his late mistress, 
 whom he found to be a virgin, and who bare him Ephraim and Manasses. 
 (Al Beidawi, Kitab Tafasir, &c.) So that according to this tradition, she 
 was the same woman who is called Asenath by Moses. This supposed 
 marriage, which authorized their amours, probably encouraged the 
 Mohammedan divines to make use of the loves of Joseph and Zoleikha, as 
 an allegorical emblem of the spiritual love between the Creator and the 
 creature, GOD and the soul ; just as the Christians apply the Song of Solomon 
 to the same mystical purpose. (D'Herbelot, Bibl. Orient. Art. Jousouf.) 
 
 * J oseph, being made Wazir, governed with great wisdom ; for he not 
 only caused justice to be impartially administered, and encouraged the 
 people to industry and the improvement of agriculture during the seven 
 years of plenty, but began and perfected several works of great benefit ; 
 the natives at this day ascribing to the patriarch Joseph almost all the 
 ancient works of public utility throughout the kingdom ; as particularly the 
 rendering the province of the Feyyiim, from a standing pool or marsh, the 
 most fertile and best cultivated land in all Egypt. (Goliinot. in Alfragan, p. 
 
CHAP, xn.] JOSEPH 233 
 
 servants, Put their money 1 which they have paid for their corn, 
 into their sacks, that they may perceive it, when they shall 
 be returned to their family : peradventure they will come 
 back unto us. And when they were returned unto their 
 father, they said, O father, it is forbidden to measure out corn 
 unto us any more, unless we carry our brother Benjamin with 
 us : wherefore send our brother with us, and we shall have 
 corn measured unto us ; and we will certainly guard him 
 from any mischance. Jacob answered, Shall I trust him with 
 you with any better success than I trusted your brother Joseph 
 with you heretofore ? But GOD is the best guardian ; and he is 
 the most merciful of those who show mercy. And when they 
 opened their provisions, they found their money had been 
 returned unto them ; and they said, O father, what do we 
 desire further ? this our money hath been returned unto us : 
 we will therefore return, and provide corn for our family : we 
 will take care of our brother ; and we shall receive a camel's 
 burden more than we did the last time. This is a small quan- 
 tity. 2 Jacob said, I will by no means send him with you, 
 
 175, &c. Kircher. Oedip. ./Egypt, vol. i. p. 8. Lucas, Voy. torn. ii. p. 205, 
 and torn. iii. p. 53.) When the years of famine came, the effects of which were 
 felt not only in Egypt, but in Syria and the neighbouring countries, the 
 inhabitants were obliged to apply to J oseph for corn, which he sold to them, 
 first for their money, jewels, and ornaments, then for their cattle and lands, 
 and at length for their persons ; so that all the Egyptians in general became 
 slaves to the king, though Joseph, by his consent, soon released them, and 
 returned them their substance. The dearth being felt in the land of Canaan, 
 Jacob sent all his sons, except only Benjamin, into Egypt for corn. On their 
 arrival, Joseph (who well knew them) asked them who they were, saying he 
 suspected them to be spies ; but they told him they came only to buy 
 provisions, and that they were all the sons of an ancient man, named J acob, 
 who was also a prophet. Joseph then asked how many brothers there were 
 of them ; they answered, Twelve ; but that one of them had been lost in a 
 desert. Upon which he inquired for the eleventh brother, there being no 
 more than ten of them present. They said he was a lad, and with their 
 father, whose fondness for him would not suffer him to accompany them in 
 their journey. At length Joseph asked them who they had to vouch for 
 their veracity ; but they told him they knew no man who could vouch for 
 them in Egypt. Then, replied he, one of you shall stay behind with me as a 
 pledge, and the others may return home with their provisions ; and when ye 
 come again, ye shall bring your younger brother with you, that I may know 
 ye have told me the truth. Whereupon, it being in vain to dispute the 
 matter, they cast lots who should stay behind, and the lot fell upon Simeon. 
 When they departed, Joseph gave each of them a camel, and another for 
 their brother. (Al Beidawi.) 
 
 1 The original word signifying not only money, but also goods bartered 
 or given in exchange for other merchandise, some commentators tell us, 
 that they paid for their corn, not in money, but in shoes and dressed skins. 
 (Al Beidawi.) 
 
 8 The meaning may be, either that the corn they now brought was not 
 sufficient for the support of their families, so that it was necessary for them 
 to take another journey, or else, that a camel's load, more or less, was but a 
 trine to the king of Egypt. Some suppose these to be the words of Jacob, 
 declaring it was too mean a consideration to induce him to part with his son. 
 H* 
 
234 THE KORAN [CHAP. xn. 
 
 until ye give me a solemn promise, and swear by GOD that ye 
 will certainly bring him back unto me, unless ye be encom- 
 passed by some inevitable impediment. And when they had 
 given htm their solemn promise, he said, GOD is witness of 
 what we say. And he said, My sons, enter not into the city 
 by one and the same gate ; but enter by different gates. But 
 this precaution will be of no advantage unto you against the 
 decree of GOD ; for judgment belongeth unto GOD alone : 
 in him do I put my trust, and in him let those confide who 
 seek in whom to put their trust. And when they entered 
 the city, as their father had commanded them, it was of no 
 advantage unto them against the decree of GOD ; and the same 
 served only to satisfy the desire of Jacob's soul, which he had 
 charged iliem to perform : for he was endued with knowledge 
 of that which we had taught him ; but the greater part of 
 men do not understand. And when they entered into the 
 presence of Joseph, he received his brother Benjamin as his 
 guest, and said, Verily I am thy brother, 1 be not therefore 
 afflicted for that which they have committed against us. And 
 when he had furnished them with their provisions, he put his 
 cup 2 in his brother Benjamin's sack. Then a crier cried after 
 them, saying, O company of travellers, ye are surely thieves. 
 They said (and turned back unto them), What is it that ye 
 miss ? They answered, We miss the prince's cup : and unto 
 him who shall produce it shall be given a camel's load of corn ; 
 and I will be surety for the same. Joseph's brethren replied, 
 By GOD, ye do well know that we come not to act corruptly 
 in the land, 3 neither are we thieves. The Egyptians said, 
 What shall be the reward of him who shall appear to have 
 stolen the cup, if ye be found liars ? Joseph's brethren: 
 answered, As to the reward of him in whose sack it shall be 
 
 1 It is related that Joseph, having invited his brethren to an entertain- 
 ment, ordered them to be placed two and two together, by which means 
 Benjamin, the eleventh, was obliged to sit alone, and bursting into tears, 
 said, I f my brother J oseph were alive, he would have sat with me. Where- 
 upon Joseph ordered him to be seated at the same table with himself, and 
 \vhen the entertainment was over, dismissed the rest, ordering that they 
 should be lodged two and two in a house, but kept Benjamin in his own 
 apartment, where he passed the night. The next day Joseph asked him 
 vrhether he would accept of himself for his brother, in the room of him whom 
 he had lost, to which Benjamin replied, Who can find a brother comparable 
 unto thee ? yet thou art not the son of Jacob and Rachel. And upon this 
 Joseph discovered himself to him. (Al Beidawi.) 
 
 2 Some imagine this to be a measure holding a saa (or about a gallon), 
 wherein they used to measure corn or give water to the beasts. But others 
 take it to be a drinking-cup of silver or gold. 
 
 3 Both by our behaviour among you, and our bringing again our money 
 which was returned to us without our knowledge. 
 
CHAP, xii.] JOSEPH 235 
 
 found, let him become a bondman ^satisfaction for the same : 
 thus do we reward the unjust, who 'are guilty of theft. 1 Then 
 he began by their sacks, before he searched the sack of his 
 brother ; 2 and he drew out the cup from his brother's sack. 
 Thus did we furnish Joseph with a stratagem. It was not 
 lawful for him to take his brother for a bondman, by the law 
 of the king of Egypt, 3 had not GOD pleased to allow it, accord- 
 ing to the offer of his brethren. We exalt to degrees of know- 
 ledge and honour whom we please : and there is one who is 
 knowing above all those who are endued with knowledge. 
 His brethren said, If Benjamin be guilty of theft, his brother 
 Joseph hath been also guilty of theft heretofore. 4 But 
 Joseph concealed these things in his mind, and did not dis- 
 cover them unto them ; and he said within himself, Ye are 
 in a worse condition than us two ; and GOD best knoweth what 
 ye discourse about. They said unto Joseph, Noble lord, Verity 
 this lad hath an aged father ; wherefore take one of us in his 
 stead ; for we perceive that thou art a beneficent person. 
 Joseph answered, GOD forbid that we should take any other 
 than him with whom we found our goods ; for then should 
 we certainly be unjust. And when they despaired of obtain- 
 ing Benjamin, they retired to confer privately together. And 
 the elder of them 5 said, Do ye not know that your father hath 
 received a solemn promise from you, in the name of GOD ; 
 and how perfidiously ye behaved heretofore towards Joseph ? 
 Wherefore I will by no means depart the land of Egypt, until 
 my father give me leave to return unto him, or GOD maketh 
 known his will to me ; for he is the best judge. Return ye 
 
 1 This was the method of punishing theft used by Jacob and his family ; 
 for among the Egyptians it was punished in another manner. 
 
 2 Some suppose this search was made by the person whom Joseph sent 
 after them ; others by Joseph himself, when they were brought back to the 
 city. 
 
 3 For there the thief was not reduced to servitude, but was scourged, and 
 obliged to restore the double of what he had stolen. (Al Beidawi, Jallalo'- 
 ddin.) 
 
 4 The occasion of this suspicion, it is said, was, that Joseph having been 
 brought up by his father's sister, she became so fond of him that, when he 
 grew up, and J acob designed to take him from her, she contrived the follow- 
 ing stratagem to keep him : Having a girdle which had once belonged to 
 Abraham, she girt it about the child, and then, pretending she had lost it, 
 caused strict search to be made for it ; and it being at length found on Joseph, 
 he was adjudged, according to the above-mentioned law of the family, to be 
 delivered to her as her property. Some, however, say that Joseph actually 
 stole an idol of gold, which belonged to his mother's father, and destroyed 
 it ; a story probably taken from Rachel's stealing the images of Laban : 
 and others tell us that he once stole a goat, or a hen, to give to a poor man. 
 (Jallalo'ddin.) 
 
 6 viz., Reuben. But some think Simeon or Judah to be here meant ; 
 and instead of the elder, interpret it the most prudent of them. 
 
236 THE KORAN [CHAP. xn. 
 
 to your father, and say, O father, verily thy son hath com- 
 mitted theft ; we bear witness of no more than what we know, 
 and we could not guard against what we did not foresee : and 
 do thou inquire in the city where we have been, and of the 
 company of merchants with whom we are arrived, and thou 
 wilt find that we speak the truth. And when they were 
 returned, and had spoken thus to their father, he said, Nay, but 
 rather ye yourselves have contrived the thing for your own 
 sakes : but patience is most proper for me ; peradventure 
 GOD will restore them all 1 unto me ; for he is knowing and 
 wise. And he turned from them and said, Oh, how am I 
 grieved for Joseph ! And his eyes became white with mourn- 
 ing, 2 he being oppressed with deep sorrow. His sons said, 
 By GOD, thou wilt not cease to remember Joseph, until thou 
 be brought to death's door, or thou be actually destroyed 
 by excessive affliction. He answered, I only represent my 
 grief, which I am not able to contain, and my sorrow unto 
 GOD ; but I know by revelation from GOD that which ye know 
 not. 3 O my sons, go and make inquiry after Joseph and his 
 brother ; and despair not of the mercy of GOD ; for none 
 despaireth of GOD'S mercy, except the unbelieving people. 
 Wherefore Joseph's brethren returned into Egypt : and when 
 they came into his presence they said, Noble lord, the famine 
 is felt by us and our family, and we are come with a small 
 sum of money : 4 yet give unto us full measure, and bestow 
 corn upon us as alms ; for GOD rewardeth the almsgivers. 
 Joseph said unto them, Do ye know what ye did unto Joseph 
 and his brother, when ye were ignorant of the consequences 
 thereof ? 5 They answered, Art thou really Joseph ? 6 He 
 
 1 i.e., Joseph, Benjamin, and Simeon. 
 
 8 That is, the pupils lost their deep blackness and became of a pearl 
 colour (as happens in suffusions), by his continual weeping : which very 
 much weakened his sight, or, as some pretend, made him quite blind. (Al 
 Beidawi.) 
 
 3 viz., That Joseph is yet alive, of which some tell us he was assured by 
 the angel of death in a dream ; though others suppose he depended on the 
 completion of J oseph's dream, which must have been frustrated had he died 
 before his brethren had bowed down before him. (Al Beidawi.) 
 
 * Their money being clipped and adulterated. Some, however, imagine 
 they did not bring money, but goods to barter, such as wool and butter, or 
 other commodities of small value. (Al Beidawi.) 
 
 5 The injury they did Benjamin was the separating him from his brother ; 
 after which they kept him in so great subjection, that he durst not speak 
 to them but with the utmost submission. Some say that these words were 
 occasioned by a letter which Joseph's brethren delivered to him from their 
 father, requesting the releasement of Benjamin, and by their representing 
 his extreme affliction at the loss of him and his brother. The commen- 
 tators observe that Joseph, to excuse his brethren's behaviour towards him, 
 attributes it to their ignorance, and the heat of youth. (Al Beidawi.) 
 
 6 They say this question was not the effect of a bare suspicion that he was 
 
CHAP, xii.] JOSEPH 237 
 
 replied, I am Joseph ; and this is my brother. Now hath 
 GOD been gracious unto us. For whoso feareth GOD, and 
 persevereth with patience, shall at length find relief ; since 
 GOD will not suffer the reward of the righteous to perish. 
 They said, By GOD, now hath GOD chosen thee above us ; 
 and we have surely been sinners. Joseph answered, Let 
 there be no reproach cast on you this day. GOD forgiveth 
 you ; for he is the most merciful of those who show mercy. 
 Depart ye with this my inner garment, 1 and throw it on my 
 father's face ; and he shall recover his sight : and then come 
 unto me with all your family. And when the company of 
 travellers was departed from Egypt on their journey towards 
 Canaan, their father said unto those who were about him, 
 Verily I perceive the smell of Joseph : 2 although ye think 
 that I dote. They answered, By GOD, thou art in thy old 
 mistake. 3 But when the messenger of good tidings 4 was 
 come with Joseph's inner garment, he threw it over his face ; 
 and he recovered his eyesight. And Jacob said, Did I not 
 tell you that I knew from GOD that which ye knew not ? 
 They answered, O father, ask pardon of our sins for us, for we 
 have surely been sinners. He replied, I will surely ask par- 
 don for you of my LORD ; 5 for he is gracious and merciful. 
 And when Jacob and his family arrived in Egypt, and were 
 introduced unto Joseph, he received his parents unto him, 6 
 and said, Enter ye into Egypt, by GOD'S favour, in full 
 
 Joseph, but that they actually knew him, either by his face and behaviour, 
 or by his fore teeth, which he showed in smiling, or else by putting off his 
 tiara, and discovering a whitish mole on his forehead. (Al Beidawi.) 
 
 1 Which the commentators generally suppose to be the same garment 
 with which Gabriel invested him in the well ; which having originally come 
 from paradise, had preserved the odour of that place, and was of so great 
 virtue as to cure any distemper in the person who was touched with it. 
 (Al Beidawi, Jallalo'ddin.) 
 
 * This was the odour of the garment above mentioned, brought by the 
 wind to Jacob, who smelt it, as is pretended, at the distance of eighty para- 
 sangs (Al Beidawi) ; or, as others will have, three, or eight days' journey 
 off. (Jallalo'ddin.) 
 
 3 Being led into this imagination by thy excessive love of Joseph. 
 
 4 viz., Judah, who, as he had formerly grieved his father by bringing him 
 Joseph's coat stained with blood, now rejoiced him as much by being the 
 bearer of this vest, and the news of Joseph's prosperity. (Al Beidawi.) 
 
 5 Deferring it, as some fancy, till he should see Joseph, and have his 
 consent. 
 
 6 viz., His father, and Leah, his mother's sister, whom he looked on as 
 his mother after Rachel's death. (Al Beidawi. Gen. xxxvii. 10.) Al 
 Beidawi tells us that J oseph sent carriages and provisions for his father and 
 his family ; and that he and the king of Egypt went forth to meet them. He 
 adds that the number of the children of Israel who entered Egypt with him 
 was seventy-two ; and that when they were led out thence by Moses, they 
 were increased to six hundred thousand five hundred and seventy men and 
 upwards, besides the old people and children. 
 
238 THE KORAN [CHAP. xn. 
 
 security. And he raised his parents to the seat of state, and 
 they, together with his brethren, fell down and did obeisance 
 unto him. 1 And he said, O my father, this is the interpre- 
 tation of my vision, which I saw heretofore : now hath my 
 LORD rendered it true. And he hath surely been gracious 
 unto me, since he took me forth from the prison, and hath 
 brought me hither from the desert ; after that the devil had 
 sown discord between me and my brethren : for my LORD 
 is gracious unto whom he pleaseth ; and he is the knowing, 
 the wise God. O LORD, thou hast given me a 'part of the king- 
 dom, and hast taught me the interpretation of dark sayings. 
 The Creator of heaven and earth ! thou art my protector in 
 this world, and in that which is to come : make me to die a 
 Moslem, and join me with the righteous. 2 This is a secret 
 history, which we reveal unto thee, Mohammed, although 
 thou wast not present with the brethren of Joseph, when they 
 concerted their design, and contrived a plot against him. 
 But the greater part of men, although thou earnestly desire 
 it, will not believe. Thou shalt not demand of them any 
 reward for thy publishing the Koran ; it is no other than an 
 admonition unto all creatures. And how many signs soever 
 there be of the being, unity, and providence of God, in the 
 heavens and the earth ; they will pass by them, and will retire 
 afar off from them. And the greater part of them believe 
 not in GOD, without being also guilty of idolatry. 3 Do they 
 not believe that some overwhelming affliction shall fall on 
 them, as a punishment from GOD ; or that the hour of judg- 
 ment shall overtake them suddenly, while they consider not 
 Us approach ? Say unto those of Mecca, This is my way : 
 I invite you unto GOD, by an evident demonstration ; both 
 I and he who followeth me ; and, praise be unto GOD ! I am 
 
 1 A transposition is supposed to be in these words, and that he seated his 
 father and mother after they had bowed down to him, and not before. 
 (Al Beidawi.) 
 
 2 The Mohammedan authors write that Jacob dwelt in Egypt twenty- 
 four years, and at his death ordered his body to be buried in Palestine by his 
 father, which Joseph took care to perform ; and then returning into Egypt, 
 died twenty-three years after. They add that such high disputes arose 
 among the Egyptians concerning his burial, that they had like to have come 
 to blows ; but at length they agreed to put his body into a marble coffin, and 
 to sink it in the Nile out of a superstitious imagination, that it might help 
 the regular increase of the river, and deliver them from famine for the future ; 
 but when Moses led the Israelites out of Egypt, he took up the coffin, and 
 carried Joseph's bones with him into Canaan, where he buried them by his 
 ancestors. (Al Beidawi.) 
 
 3 With this crime Mohammed charges not only the idolatrous Meccans, 
 but also the Jews and Christians, as has been already observed more than 
 once. 
 
CHAP, xiii.] THUNDER 239 
 
 not an idolater. We sent not any apostles before thee, except 
 men unto whom we revealed our will, and whom we chose 
 out of those who dwelt in cities. 1 Will they not go through 
 the earth, and see what hath been the end of those who have 
 preceded them ? But the dwelling of the next life shall 
 surely be better for those who fear God. Will they not there- 
 fore understand ? Their predecessors were borne with for a 
 time, until, when our apostles despaired of their conversion, 
 and they thought that they were liars, our help came unto 
 them, and we delivered whom we pleased ; but our ven - 
 geance was not turned away from the wicked people. Verily 
 in the histories of the prophets and their people there is an 
 instructive example unto those who are endued with under- 
 standing. The Koran is not a new invented fiction ; but a 
 confirmation of those scriptures which have been revealed before 
 it, and a distinct explication of everything necessary, in 
 respect either to faith or practice, and a direction and mercy 
 unto people who believe. 
 
 XIII 
 
 THE CHAPTER OF THUNDER 2 
 
 Revealed at Mecca. 3 
 
 IN THE NAME OF THE MOST MERCIFUL GOD. 
 
 AL. M. R. 4 These are the signs of the book of the Koran : 
 and that which hath been sent down unto thee from 
 thy LORD is the truth ; but the greater part of men will not 
 believe. It is GOD who hath raised the heavens without 
 visible pillars ; and then ascended his throne, and compelled 
 the sun and the moon to perform their services : each of the 
 heavenly bodies runneth an appointed course. He ordereth 
 all things. He showeth his signs distinctly, that ye may be 
 assured ye must meet your LORD at the last day. It is he who 
 hath stretched forth the earth, and placed therein steadfast 
 mountains, and rivers ; and hath ordained therein of every 
 
 1 And not of the inhabitants of the deserts ; because the former are more 
 knowing and compassionate, and .the latter more ignorant and hard-hearted. 
 (Al Beidawi. Sale, Prel. Disc. Sect. I.) 
 
 2 This word occurs on the next page. 
 
 3 Or, according to some copies, at Medina. 
 
 4 The meaning of these letters is unknown. Of several conjectural 
 explanations which are given of them, the following is one : I am the most 
 ipise and, knowing GOD. See Sale, Prel. Disc. p. 64. 
 
240 THE KORAN [CHAP. xm. 
 
 fruit two different kinds. 1 He causeth the night to cover the 
 day. Herein are certain signs unto people who consider. 
 And in the earth are tracts of land of different natures, 2 though 
 bordering on each other ; and also vineyards, and seeds, and 
 palm-trees springing several from the same root, and singly 
 from distinct roots. They are watered with the same water, 
 yet we render some of them more excellent than others to 
 eat. Herein are surely signs unto people who understand. 
 If thou dost wonder at the infidels denying the resurrection, 
 surely wonderful is their saying, After we shall have been 
 reduced to dust, shall we be restored in a new creature ? These 
 are' they who believe not in their LORD ; these shall have 
 collars on their necks, 3 and these shall be the inhabitants of 
 hell fire ; therein shall they abide for ever. They will ask of 
 thee to hasten evil rather than good ; 4 although there have 
 already been examples of the divine vengeance before them. 
 Thy LORD is surely endued with indulgence towards men, 
 notwithstanding their iniquity ; but thy LORD is also severe 
 in punishing. The infidels say, Unless a sign be sent down 
 unto him from his LORD, we will not believe. Thou art com- 
 missioned to be a preacher only, and not a worker of miracles : 
 and unto every people hath a director bsen appointed. GOD 
 knoweth what every female beareth in her womb ; and what 
 the wombs want or exceed of their due time, or number of 
 young. With him is everything regulated according to a 
 determined measure. He knoweth that which is hidden, and 
 that which is revealed. He is the great, the most high. He 
 among you who concealeth his words, and he who proclaimeth 
 them in public ; he also who seeketh to hide himself in the 
 night, and he who goeth forth openly in the day, is equal in 
 respect to the knowledge of God. Each of them hath angels 
 mutually succeeding each other, before him, and behind 
 him ; they watch him by the command of Goo. 5 Verily GOD 
 
 1 As sweet and sour, black and white, small and large, &c. (Al Beidawi, 
 Jallalo'ddin.) 
 
 a Some tracts being fruitful and others barren, some plain and others 
 mountainous, some proper for corn and others for trees, &c. (Al Beidawi.) 
 
 3 The collar here mentioned is an engine something like a pillory, but light 
 enough for the criminal to walk about with. Besides the hole to fix it on the 
 neck, there is another for one of the hands, which is thereby fastened to the 
 neck (Chardin, Voy. de Perse, torn. ii. p. 229). And in this manner the 
 Mohammedans suppose the reprobates will appear at the day of judgment 
 (Chap. V. p. 81). Some understand this passage figuratively, of the infidels 
 being bound in the chains of error and obstinacy (Al Beidawi). 
 
 4 Provoking and daring thee to call down the divine vengeance on them 
 for their impenitency. 
 
 5 Sale, Prel. Disc. Sect. IV, p. 77, 
 
CHAP, xni.] THUNDER 241 
 
 will not change his grace which is in men, until they change 
 the disposition in their souls by sin. When GOD willeth evil 
 on a people, there shall be none to avert it ; neither shall 
 they have any protector beside him. It is he who causeth 
 the lightning to appear unto you, to strike fear, and to raise 
 hope, 1 and who formeth the pregnant clouds. The thunder 
 celebrateth his praise, 2 and the angels also, for fear of him. 
 He sendeth his thunderbolts, and striketh therewith whom 
 he pleaseth, while they dispute concerning GOD ; 3 ,for he is 
 mighty in power. It is he who ought of right to be invoked ; 
 and the idols which they invoke besides him, shall not hear 
 them at all ; otherwise than as he is heard, who stretcheth 
 forth his hand to the water that it may ascend to his mouth, 
 when it cannot ascend thither : the supplication of the un- 
 believers is utterly erroneous. Whatsoever is in heaven and 
 on earth worshippeth GOD, voluntarily or of force ; 4 and 
 their shadows also, morning and evening. 5 Say, Who is the 
 LORD of heaven and earth ? Answer, GOD. Say, Have ye 
 therefore taken unto yourselves protectors beside him, who 
 are unable either to help, or to defend themselves from hurt ? 
 Say, Shall the blind and the seeing be esteemed equal ? or 
 shall darkness and light be accounted the same ? or have 
 they attributed companions unto GOD, who have created as 
 he hath created, so that their creation bear any resemblance 
 
 1 Thunder and lightning being the sign of approaching rain ; a great 
 blessing, in the eastern countries more especially. 
 
 8 Or causeth those who hear it to praise him. Some commentators tell 
 us that by the word thunder, in this place, is meant the angel who presides 
 over the clouds, and drives them forwards with twisted sheets of fire. (Al 
 Beidawi, Jallalo'ddin.) 
 
 3 This passage was revealed on the following occasion : Amer Ebn al 
 Tofail and Arbad Ebn Rabiah, the brother of Lab id, went to Mohammed 
 with an intent to kill him ; and Amer began to dispute with him concerning 
 the chief points of his doctrine, while Arbad, taking a compass, went behind 
 him to dispatch him with his sword ; but the prophet, perceiving his design, 
 implored GOD'S protection ; whereupon Arbad was immediately struck 
 dead by thunder, and Amer was struck with a pestilential boil, of which he 
 died in a short time, in a miserable condition. ( Al Beidawi. Golii not. in Adagia 
 Arab, adject, ad Gram. Erpenii, p. 99.) Jallalo'ddin, however, tells another 
 story, saying that Mohammed, having sent one to invite a certain man to 
 embrace his religion, the person put this question to the missionary, Who 
 is this apostle, and what is GOD ? Is he of gold, or of silver, or of brass ? Upon 
 which a thunderbolt struck off his head, and killed him. 
 
 4 The infidels and devils themselves being constrained to humble them- 
 selves before him, though against their will, when they are delivered up to 
 punishment. 
 
 5 This is an allusion to the increasing and diminishing of the shadows, 
 according to the height of the sun ; so that, when they are the longest, 
 which is in the morning and the evening, they appear prostrate on the 
 ground, in the posture of adoration. 
 
242 THE KORAN [CHAP. xm. 
 
 unto his ? Say, GOD is the creator of all things ; he is the 
 one, the victorious God. He causeth water to descend from 
 heaven, and the brooks flow according to their respective 
 measure, and the floods bear the floating froth : and from 
 the metals which they melt in the fire, seeking to cast orna- 
 ments or vessels for use, there ariseth a scum like unto it. 
 Thus GOD setteth forth truth and vanity. But the scum is 
 thrown off, and that which is useful to mankind remaineth on 
 the earth. Thus doth GOD put forth parables. Unto those 
 who obey their LORD shall be given the most excellent reward : 
 but those who obey him not, although they were possessed 
 of whatever is in the whole earth and as much more, they 
 would give it all for their ransom. These will be brought to a 
 terrible account : their abode shall be hell ; an unhappy 
 couch shall it be ! Shall he, therefore, who knoweth that 
 what hath been sent down unto thee from thy LORD, is truth, 
 be rewarded as he who is blind ? The prudent only will 
 consider ; who fulfil the covenant of GOD, and break not 
 their contract ; and who join that which GOD hath com- 
 manded to be joined, 1 and who fear their LORD, and dread an 
 ill account ; and who persevere out of a sincere desire to 
 please their LORD, and observe the stated times of prayer, 
 and give alms out of what we have bestowed on them, in 
 secret and openly, and who turn away evil with good : the 
 reward of these shall be paradise, gardens of eternal abode, 2 
 which they shall enter, and also whoever shall have acted 
 uprightly, of their fathers, and their wives, and their pos- 
 terity ; and the angels shall go in unto them by every gate, 
 saying, Peace be upon you, because ye have endured with 
 patience ; how excellent a reward is paradise ! But as for 
 those who violate the covenant of GOD, after the establish- 
 ment thereof, and who cut in sunder that which GOD hath 
 commanded to be joined, and act corruptly in the earth, on 
 them shall a curse fall, and they shall have a miserable dwell- 
 ing in hell. GOD giveth provision in abundance unto whom 
 he pleaseth, and is sparing unto whom he pleaseth. Those of 
 Mecca rejoice in the present life ; although the present life, 
 in respect of the future, is but a precarious provision. The 
 infidels say, Unless a sign be sent down unto him from his 
 LORD, we will not believe. Answer, Verily GOD will lead into 
 
 1 By believing in all the prophets, without exception, and joining thereto 
 the continual practice of their duty, both towards GOD and man. 
 (Al Beidawi, Jallalo'ddin, Yahya.) 
 
 z Literally gardens of Eden. Chap. IX, 
 
CHAP, xiii.] THUNDER 243 
 
 error whom he pleaseth, and will direct unto himself him 
 who repenteth, and those who believe, and whose hearts rest 
 securely in the meditation of GOD ; shall not men's hearts 
 rest securely in the meditation of GOD ? They who believe 
 and do that which is right shall enjoy blessedness, and partake 
 of a happy resurrection. Thus have we sent thee to a 
 nation which other nations have preceded, unto whom prophets 
 have likewise been sent, that thou mayest rehearse unto them 
 that which we have revealed unto thee, even while they 
 believe not in the merciful God. Say unto them, He is my 
 LORD ; there is no GOD but he : in him do I trust, and unto 
 him must I return. Though a Koran were revealed by which 
 mountains should be removed, or the earth cleaved in sunder, 
 or the dead be caused to speak, 1 it would be in vain. But the 
 matter belongeth wholly unto GOD. Do not therefore the 
 believers know, that if GOD pleased, he would certainly direct 
 all men ? Adversity shall not cease to afflict the unbelievers 
 for that which they have committed, or to sit down near their 
 habitations, 2 until GOD'S promise come : 3 for GOD is not con- 
 trary to the promise. Apostles before thee have been laughed 
 to scorn ; and I permitted the infidels to enjoy a long and 
 happy life : but afterwards I punished them ; and how 
 severe was the punishment which I inflicted on them \ Who 
 is it therefore that standeth over every soul, to observe that 
 which it committeth ? They attribute companions unto GOD. 
 Say, Name them : will ye declare unto him that which he 
 knoweth not in the earth ? or will ye name them in outward 
 speech only ? 4 But the deceitful procedure of the infidels 
 
 1 These are miracles which the Koreish required of Mohammed ; demand- 
 ing that he would, by the power of his Koran, either remove the mountains 
 from about Mecca, that they might have delicious gardens in their room ; 
 or that he would oblige the wind to transport them, with their merchandise, 
 to Syria (according to which tradition, the words here translated or the 
 earth cleaved in sunder, should be rendered, or the earth be travelled over hi an 
 instant) ; or else raise to life Kosai Ebn Kelab (Chap. VIII'.), and others of 
 their ancestors, to bear witness to him ; whereupon this passage was revealed. 
 
 2 It is supposed by some that these words are spoken to Mohammed, 
 and then they must be translated in the second person, Nor shalt thou cease 
 to sit down, &c. For they say this verse relates to the idolaters of Mecca, 
 who were afflicted with a series of misfortunes for their ill-usage of their 
 prophet, and were also continually annoyed and harassed by his parties, 
 which frequently plundered their caravans and drove off their cattle, 
 himself sitting down with his whole army near the city in the expedition of 
 Al Hodeib;ya. (Al Beidawi.) 
 
 3 i.e., Till death and the day of judgment overtake them ; or, according 
 to the exposition in the preceding note, until the taking of Mecca. (Al 
 Beidawi.) 
 
 4 That is, calling them the companions of GOD, without being able to 
 assign any reason, or give any proof why they deserve to be sharers in the 
 honour and worship due from mankind to him. (Al Beidawi.) 
 
244 THE KORAN [CHAP. xm. 
 
 was prepared for them ; and they are turned aside from the 
 right path : for he whom GOD shall cause to err, shall have no 
 director. They shall suffer a punishment in this life ; but 
 the punishment of the next shall be more grievous : and 
 there shall be none to protect them against GOD. This is 
 the description of paradise, which is promised to the pious. 
 It is watered by rivers ; its food is perpetual, and its shade 
 also : this shall be the reward of those who fear God. But 
 the reward of the infidels shall be hell fire. Those to whom 
 we have given the scriptures, rejoice at what hath been 
 revealed unto thee. 1 Yet there are some of the confederates 
 who deny part thereof. 2 Say unto them, Verily I am com- 
 manded to worship GOD alone ; and to give him no com- 
 panion : upon him do I call, and unto him shall I return. 
 To this purpose have we sent down the Koran, a rule of judg- 
 ment, in the Arabic language. And verily if thou follow their 
 desires, after the knowledge which hath been given thee, 
 there shall be none to defend or protect thee against GOD. 
 We have formerly sent apostles before thee, and bestowed on 
 them wives and children ; 3 and no apostle had the power to 
 come with a sign, unless by the permission of GOD. Every 
 age hath its book of revelation : GOD shall abolish and shall 
 confirm what he pleaseth. With him is the original of the 
 book. 4 Moreover, whether we cause thee to see any part of 
 that punishment wherewith we have threatened them, or 
 whether we cause thee to die before it be inflicted on them, 
 verily unto thee belongeth preaching only, but unto us inquisi- 
 tion. Do they not see that we come into their land, and 
 straiten the borders thereof, by the conquests of the true 
 believers ? When GOD judgeth, there is none to reverse his 
 judgment ; and he will be swift in taking an account. Their 
 
 1 viz.,The first proselytes to Mohammedism from Judaism and Christianity 
 or the Jews and Christians in general, who were pleased to find the Koran 
 so consonant to their own Scriptures (Chap. Ill :) 
 
 * That is, such of them as had entered into a confederacy to oppose Mo- 
 hammed ; as did Caab Ebn al Ashraf, and the Jews who followed him, and 
 Al Seyid al Najrani, Al Akib, and several Other Christians ; who denied such 
 parts of the Koran as contradicted their corrupt doctrines and traditions. 
 
 3 As we have on thee. This passage was revealed in answer to the 
 reproaches which were cast on Mohammed, on account of the great number 
 of his wives. For the Jews said that if he was a true prophet, his care and 
 attention would be employed about something else than women and the 
 getting or children. (Jallalo'ddin, Yahya.) It may be observed that it is a 
 maxim of the Jews that nothing is more repugnant to prophecy than 
 carnality. (Maimon, More Nev. part ii., c. 36, &c.) 
 
 4 Literally, the mother of the book ; by which is meant the preserved table, 
 from which all the written revelations which have been from time to time 
 published to mankind., according to the several dispensations, are transcripts. 
 
CHAP, xiv.] ABRAHAM 245 
 
 predecessors formerly devised subtle plots against their pro- 
 phets ; but GOD is master of every subtle device. He know- 
 eth that which every soul deserveth : and the infidels shall 
 surely know, whose will be the reward of paradise. The unbe- 
 lievers 1 will say, Thou art not sent of God. Answer, GOD is 
 a sufficient witness between me and you, and he who under- 
 standeth the scriptures. 
 
 XIV 
 
 THE CHAPTER OF ABRAHAM 2 
 
 Revealed at Mecca. 
 
 IN THE NAME OF THE MOST MERCIFUL GOD. 
 
 AL. R. 3 This book have we sent down unto thee, that 
 thou mayest lead men forth from darkness into light, by 
 the permission of their LORD, into the glorious and laudable 
 way. GOD is he unto whom belongeth whatsoever is in heaven 
 and on earth : and woe be to the infidels, because a grievous 
 punishment awaiteth them ; who love the present life above 
 that which is to come, and turn men aside from the way of 
 GOD, and seek to render it crooked : these are in an error far 
 distant from the truth. We have sent no apostle but with 
 the language of his people, that he might declare their duty 
 plainly unto them : 4 for GOD causeth to err whom he pleaseth, 
 and directeth whom he pleaseth ; and he is the mighty, the 
 wise. We formerly sent Moses with our signs, and com- 
 manded him saying, Lead forth thy people from darkness into 
 light, and remind them of the favours of GOD : 5 verily therein 
 are signs unto every patient and grateful person. And call 
 to mind when Moses said unto his people, Remember the 
 favour of GOD towards you, when he delivered you from the 
 people of Pharaoh : they grievously oppressed you ; and 
 they slew your male children, but let your females live : 6 
 
 1 The persons intended in this passage, it is said, were the Jewish doctors. 
 (Al Beidawi.) 
 
 2 Mention is made of this patriarch towards the end of the chapter. 
 
 3 Sale,Prel. Disc. p. 64. 
 
 4 That so they might not only perfectly and readily understand those 
 revelations themselves, but might also be able to translate and interpret 
 them unto others. (Al Beidawi.) 
 
 5 Literally, the days of GOD ; which may also be translated, the battles of 
 GOD (the Arabs using the word day to signify a remarkable engagement, as 
 the Italians do giornata, and the French, journee), or his wonderful acts 
 manifested in the various success of former nations in their wars. (Al Beidawi.) 
 
 Chap. VII. 
 
246 THE KORAN [CHAP. xiv. 
 
 therein was a great trial from your LORD. And when your 
 LORD declared by the mouth of Moses, saying, If ye be thankful, 
 I will surely increase my favours towards you ; but if ye be 
 ungrateful, verily my punishment shall be severe. And 
 Moses said, if ye be ungrateful, and all who are in the earth 
 likewise ; verily GOD needeth not your thanks, though he 
 deserveth the highest praise. Hath not the history of the 
 nations your predecessors reached you ; namely, of the people 
 of Noah, and of Ad, and of Thamud, 1 and of those who 
 succeeded them ; whose number none knoweth except GOD ? 
 Their apostles came unto them with evident miracles ; but 
 they clapped their hands to their mouths out of indignation, 
 and said, We do not believe the message with which ye pre- 
 tend to be sent ; and we are in a doubt concerning the religion 
 to which ye invite us, as justly to be suspected. Their apostles 
 answered, Is there any doubt concerning GOD, the creator 
 of heaven and earth ? He inviteth you to the true faith that 
 he may forgive you part of your sins, 2 and may respite your 
 punishment, by granting you space to repent, until an appointed 
 time. They answered, Ye are but men, like unto us : ye 
 seek to turn us aside from the gods which our fathers wor- 
 shipped : wherefore bring us an evident demonstration by 
 some miracle, that ye speak truth. Their apostles replied unto 
 them, We are no other than men like unto you ; but GOD 
 is bountiful unto such of his servants as he pleaseth : and it 
 is not in our power to give you a miraculous demonstration of 
 our mission, unless by the permission of GOD ; in GOD there- 
 fore let the faithful trust. And what excuse have we to 
 allege, that we should not put our trust in GOD ; since he hath 
 directed us our paths ? Wherefore we will certainly suffer 
 with patience the persecution wherewith ye shall afflict us : 
 in GOD therefore let those put their confidence who seek in 
 whom to put their trust. And those who believed not, said 
 unto their apostles, We will surely expel you out of our land ; 
 or ye shall return unto our religion. And their LORD spake 
 unto them by revelation, saying, We will surely destroy the 
 wicked doers ; and we will cause you to dwell in the earth, 
 after them. This shall be granted unto him who shall dread 
 the appearance at my tribunal, and shall fear my threatening. 
 
 1 Chap. VII. 
 
 8 That is, such of them as were committed directly against GOD, which 
 are immediately cancelled by faith, or embracing Islam ; but not the^crimes 
 of injustice, and oppression, which were committed against man (Al Beidawi) : 
 for to obtain remission of these last, besides faith, repentance and restitution, 
 according to a man's ability, are also necessary. 
 
CHAP, xiv.] ABRAHAM 247 
 
 And they asked assistance of God, 1 and every rebellious 
 perverse person failed of success. Hell lieth unseen before 
 him, and he shall have filthy water 2 given him to drink : he 
 shall sup it up by little and little, and he shall not easily let 
 it pass his throat, because of its nauseousness ; death also shah* 
 come upon him from every quarter, yet he shall not die ; and 
 before him shall there stand prepared a grievous torment. 
 This is the likeness of those who believe not in their LORD. 
 Their works are as ashes, which the wind violently scattereth 
 in a stormy day : they shall not be able to obtain any solid 
 advantage from that which they have wrought. This 
 is an error most distant from truth. Dost thou not see that 
 GOD hath created the heavens and the earth in wisdom. If 
 he please, he can destroy you, and produce a new creature 
 in your stead : neither will this be difficult with GOD. And 
 they shall all come forth into the presence of God at the last 
 day : and the weak among them shall say unto those who 
 behaved themselves arrogantly, 3 Verily we were your follow- 
 ers on earth ; will ye not therefore avert from us some part 
 of the divine vengeance ? They shall answer, If GOD had 
 directed us aright, we had certainly directed you.* It is equal 
 unto us whether we bear our torments impatiently, or whether 
 we endure them with patience : for we have no way to escape. 
 And Satan shall say, after judgment shall have been given, 
 Verily GOD promised you a promise of truth : and I also 
 made you a promise ; but I deceived you. Yet I had not 
 any power over you to compel you ; but I called you only, and 
 ye answered me : wherefore accuse not me, but accuse your- 
 selves. 5 I cannot assist you ; neither can ye assist me. 
 Verily I do now renounce your having associated me with 
 God heretofore. 6 A grievous punishment is prepared for 
 
 1 The commentators are uncertain whether these were the prophets, 
 who begged assistance against their enemies ; or the infidels, who called 
 for GOD'S decision between themselves and them ; or both. And some 
 suppose this verse has no connection with the preceding, but is spoken of the 
 people of Mecca, who begged rain in a great drought with which they were 
 afflicted at the prayer of their prophet, but could not obtain it. (Al Beidawi.) 
 
 2 Which will issue from the bodies of the damned, mixed with purulent 
 matter and blood. 
 
 3 i.e., The more simple and inferior people shall say to their teachers and 
 princes who seduced them to idolatry, and confirmed them in their obstinate 
 infidelity. 
 
 4 That is, We made the same choice for you, as we did for ourselves : 
 and had not GOD permitted us to fall into error, we had not seduced you. 
 
 5 Lay not the blame on my temptations, but blame your own folly in 
 obeying and trusting to me, who had openly professed myself your irrecon- 
 cilable enemy. 
 
 6 Or T do now declare myself clear of your having obeyed me, preferably 
 
248 THE KORAN [CHAP. xiv. 
 
 the unjust. But they who shall have believed, and wrought 
 righteousness, shall be introduced into gardens, wherein rivers 
 flow ; they shall remain therein for ever, by the permission 
 of their LORD ; and their salutation therein shall be, Peace I 1 
 Dost thou not see how GOD putteth forth a parable ; repre- 
 senting a good word, as a good tree, whose root is firmly fixed 
 in the earth, and whose branches reach unto heaven ; which 
 bringeth forth its fruit in all seasons, by the will of its LORD ? 
 GOD propoundeth parables unto men, that they may be 
 instructed. And the likeness of an evil word is as an evil tree ; 
 which is torn up from the face of the earth, and hath no 
 stability. 2 GOD shall confirm them who believe, by the 
 steadfast word of faith, both in this life and in that which is to 
 come : 3 but GOD shall lead the wicked into error, for GOD 
 doth that which he pleaseth. Hast thou not considered 
 those who have changed the grace of GOD to infidelity, 4 and 
 cause their people to descend into the house of perdition, 
 namely, into hell ? They shall be thrown to burn therein ; 
 and an unhappy dwelling shall it be. They also set up idols 
 as copartners with GOD, that they might cause men to stray 
 from his path. Say unto them, Enjoy the pleasures of this 
 life for a time ; but your departure hence shall be into hell 
 fire. Speak unto my servants who have believed, that they 
 
 to GOD, and worshipped idols at my instigation. Or the words may be 
 translated, / believed not heretofore in that Being with whom ye did associate 
 me ; intimating his first disobedience in refusing to worship Adam at GOD'S 
 command. (Al Beidawi.) 
 
 1 See Chap. X. 
 
 * What is particularly intended in this passage by the good word, and the 
 evil word, the expositors differ. But the first seems to mean the profession 
 of GOD'S unity, the inviting others to the true religion, or the Koran itself ; 
 and the latter, the acknowledging a plurality of gods, the seducing of others 
 to idolatry, or the obstinate opposition to GOD'S prophets. (Al Beidawi, 
 Jallalo'ddin.) 
 
 3 Jallalo'ddin supposes the sepulchre to be here understood ; in which 
 place when the true believers come to be examined by the two angels con- 
 cerning their faith, they will answer properly and without hesitation ; which 
 the infidels will not be able to do. (Sale, Prel. Disc. Sect. IV.) 
 
 4 That is, who requite his favours with disobedience and incredulity. 
 Or, whose ingratitude obliged GOD to deprive them of the blessings he had 
 bestowed on them ; as he did the Meccans, who though GOD had placed 
 them in the sacred territory, and given them the custody of the Caaba, and 
 abundant provision of all necessaries and conveniences of life, and had also 
 honoured them by the mission of Mohammed, yet in return for all this became 
 obstinate unbelievers, and persecuted his apostle ; for which they were not 
 only punished by a famine of seven years, but also by the loss and disgrace 
 they sustained at Bedr ; so that they who had before been celebrated for 
 their prosperity, were now stripped of that, and become conspicuous only 
 for their infidelity. (Al Beidawi.) If this be the drift of the passage, it 
 could not have been revealed at Mecca, as the rest of the chapter is agreed to 
 be ; wherefore some suppose this verse and the next to have been revealed 
 at Medina. 
 
CHAP, xiv.] ABRAHAM 249 
 
 be assiduous at prayer, and give alms out of that which we 
 have bestowed on them, both privately and in public ; before 
 the day cometh, wherein there shall be no buying nor selling, 
 neither any friendship. It is GOD who hath created the 
 heavens and the earth ; and causeth water to descend from 
 heaven, and by means thereof produceth fruits for your 
 sustenance : and by his command he obligeth 1 the ships to 
 sail in the sea for your service ; and he also forceth the rivers 
 to supply your uses : he likewise compelleth the sun and the 
 moon, which diligently perform their courses, to serve you ; 
 and hath subjected the day and the night to your service. He 
 giveth you of everything which ye ask him ; and if ye attempt 
 to reckon up the favours of GOD, ye shall not be able to 
 compute the same. Surely man is unjust and ungrateful. 
 Remember when Abraham said, O LORD, make this land 2 
 a place of security ; and grant that I and my children 3 may 
 avoid the worship of idols ; for they, O LORD, have seduced 
 a great number of men. Whoever therefore shall follow 
 me, he shall be of me : and whosoever shall disobey me ; 
 verily thou wilt be gracious and merciful. 4 O LORD, I have 
 caused some of my offspring 5 to settle in an unfruitful valley, 
 near thy holy house, O LORD, that they may be constant at 
 prayer. Grant, therefore, that the hearts of some men 6 may 
 be affected with kindness toward them ; and do thou bestow 
 on them all sorts of fruits ; 7 that they may give thanks. O 
 
 1 The word used here, and in the following sentences, is sakhkhara, which 
 signifies forcibly to press into any service. (Chap. II.) 
 
 8 viz., The territory of Mecca. See the Prelim. Disc. Sect. IV. 
 
 3 This prayer, it seems, was not heard as to all his posterity, particularly as 
 to the descendants of Ismael ; though some pretend that these latter did not 
 worship images, but only paid a superstitious veneration to certain stones, 
 which they set up and compassed, as representations of the Caaba. (Al 
 Beidawi. Prelim. Disc. Sect. I.) 
 
 4 That is, by disposing him to repentance. But Jallalo'ddin supposes 
 these words were spoken by Abraham before he knew that GOD would not 
 pardon idolatry. 
 
 6 i.e., Ismael and his posterity. The Mohammedans say, that Hagar, 
 his mother, belonged to Sarah, who gave her to Abraham ; and that, on 
 her bearing him this son, Sarah became so jealous of her, that she prevailed 
 on her husband to turn them both out of doors ; whereupon he sent them 
 to the territory of Mecca, where GOD caused the fountain of Zemzem to 
 spring forth for their relief, in consideration of which the Jorhamites, who 
 were the masters of the country, permitted them to settle among them. 
 (Al Beidawi.) 
 
 6 Had he said the hearts of men, absolutely, the Persians and the Romans 
 would also have treated them as friends ; and both the Jews and Christians 
 would have made their pilgrimages to Mecca. (Al Beidawi. Jallalo'ddin.) 
 
 7 This part of the prayer was granted ; Mecca being so plentifully supplied, 
 that the fruits of spring, summer, and autumn, are to be found there at one 
 and the same time. (Al Beidawi.) 
 
250 THE KORAN [CHAP. xiv. 
 
 LOHD, thou knowest whatsoever we conceal, and whatsoever 
 we publish ; for nothing is hidden from GOD, either on earth, 
 or in heaven. Praise be unto GOD, who hath given me, in my 
 old age, Ismael and Isaac : for rny LORD is the hearer of 
 supplication. O LORD, grant that I may be an observer of 
 prayer, and a part of my posterity also, 1 O LORD ; and receive 
 my supplication. O LORD, forgive me, and my parents, 2 
 and the faithful, on the day whereon an account shall be 
 taken. Think not, prophet, that GOD is regardless of what 
 the ungodly do. He only deferreth their punishment unto 
 the day whereon men's eyes shall be fixed : they shall hasten 
 forward, at the voice of the angel calling to judgment, and shall 
 lift up their heads ; they shall not be able to turn their sight 
 from the object whereon it shall be fixed, and their hearts shall 
 be void of sense, through excessive terror. Wherefore do thou 
 threaten men with the day, whereon their punishment shall be 
 inflicted on them, and whereon those who have acted unjustly 
 shall say, O LORD, give us respite unto a term near at hand ; 
 and we will obey thy call, and we will follow thy apostles. 
 But it shall be answered unto them, Did ye not swear hereto- 
 fore, that no reverse should befall you ? 3 yet ye dwelt in 
 the dwellings of those who had treated their own souls 
 unjustly ; 4 and it appeared plainly unto you how we had 
 dwelt with them ; 5 and we propounded their destruction as 
 examples unto you. They employ their utmost subtlety to 
 oppose the truth ; but their subtlety is apparent unto GOD, 
 who is able to frustrate their designs ; although their subtlety 
 were so great, that the mountains might be moved thereby. 
 Think not therefore, prophet, that GOD will be contrary to 
 his promise of assistance, made unto his apostles ; for GOD is 
 mighty, able to avenge. The day will come, when the earth 
 shall be changed into another earth, and the heavens into 
 other heavens ; 6 and men shall come forth from their graves 
 
 1 For he knew by revelation that some of them would be infidels. 
 
 * Abraham put up this petition to GOD before he knew that his parents 
 were the enemies of GOD. (Chap. IX.) Some suppose his mother was a true 
 believer, and therefore read it in the singular, and my father. Others fancy 
 that by his parents the patriarch here means Adam and Eve. (Jallalo'ddin, 
 Al Beidawi.) 
 
 3 That is, That ye should not taste of death, but continue in this world 
 for ever ; or that ye should not after death be raised to judgment. ( Al Beidawi, 
 Al Zamakhshari, Yahya.) * viz., Of the Adites and Thamudites. 
 
 6 Not only by the histories of those people revealed in the Koran, but 
 also by the monuments remaining of them (as the houses of the Thamudites), 
 and the traditions preserved among you of the terrible judgments which 
 befell them. 
 
 6 This the Mohammedans suppose will come to pass at the last day ; the 
 
CHAP, xv.] AL HEJR 251 
 
 to appear before the only, the mighty GOD. And thou shalt 
 see the wicked on that day bound together in fetters : 
 their inner garments shall be of pitch, and fire shall cover 
 their faces ; that GOD may reward every soul, according to 
 what it shall have deserved ; for GOD is swift in taking an 
 account. This is a sufficient admonition unto men, that they 
 may be warned thereby, and that they may know that there 
 is but one GOD ; and that those who are endued with under- 
 standing may consider. 
 
 XV 
 
 THE CHAPTER OF AL HEJR 1 
 
 Revealed at Mecca. 
 
 IN THE NAME OF THE MOST MERCIFUL GOD. 
 
 AL. R. 2 These are the signs of the book, and of the 
 (XIV.) 3 perspicuous Koran. The time may come 
 when the unbelievers shall wish that they had been Moslems. 4 
 Suffer them to eat, and to enjoy themselves in this world ; 
 and let hope entertain them ; but they shall hereafter know 
 their folly. We have not destroyed any city, but a fixed term 
 of repentance was appointed them. No nation shall be pun- 
 ished before their time shall be come ; neither shall they be 
 respited after. The Meccans say, O thou to whom the 
 admonition 5 hath been sent down, thou art certainly 
 possessed with a devil : wouldest thou not have come unto us 
 with an attendance of angels, if thou hadst spoken truth ? 
 Answer, We send not down the angels, unless on a just occa- 
 sion ; 6 nor should they be then respited any longer. We have 
 surely sent down the Koran ; and we will certainly preserve 
 
 earth becoming white and even, or, as some will have it, of silver ; and 
 the heavens of gold. (Sale, Prel. Disc. Sect. IV.) 
 
 1 Al Hejr literally the rock is a territory in the province of Hejaz, 
 between Medina and Syria, where the tribe of Thamud dwelt. 
 
 2 Sale, Prel. Disc. Sect. III. p. 64. 
 
 3 Section XIV. begins here. 
 
 4 viz., When they shall see the success and prosperity of the true 
 believers ; or when they shall come to die ; or at the resurrection. 
 
 5 i.e., The revelations which compose the Koran. 
 
 6 When the divine wisdom shall judge it proper to use their ministry, 
 as in bearing his revelations to the prophets, and the executing his sentence 
 on wicked people ; but not to humour you with their appearance in visible 
 shapes, which, should your demand be complied with, would only increase 
 your confusion, and bring GOD'S vengeance on you the sooner. 
 
252 THE KORAN [CHAP. XV. 
 
 the same from corruption. 1 We have heretofore sent 
 apostles before thee, among the ancient sects : and there came 
 no apostle unto them, but they laughed him to scorn. In 
 the same manner will we put it into the hearts of the wicked 
 Meccans to scoff at their prophet : they shall not believe on 
 him ; and the sentence of the nations of old hath been exe- 
 cuted heretofore. If we should open a gate in the heaven 
 above them, and they should ascend thereto 2 all the day long, 
 they would surely say, Our eyes are only dazzled ; or rather we 
 are a people deluded by enchantments. We have placed the 
 twelve signs in the heaven, and have set them out in various 
 figures, for the observation of spectators : and we guard 
 them from every devil 3 driven away with stones ; 4 except 
 him who listeneth by stealth, at whom a visible flame is 
 darted. 5 We have also spread forth the earth, and thrown 
 thereon stable mountains ; and we have caused every kind of 
 vegetables to spring forth in the same, according to a deter- 
 minate weight : and we have provided therein necessaries 
 of life for you, and for him whom ye do not sustain. 6 There 
 is no one thing but the storehouses thereof are in our hands ; 
 and we distribute not the same otherwise than in a determin- 
 ate measure. We also send the winds driving the pregnant 
 clouds, and we send down from heaven water, whereof we 
 give you to drink, and which ye keep not in store. Verily, 
 we give life, and we put to death ; and we are the heirs of all 
 things. 7 We know those among you who go before ; and 
 we know those who stay behind. 8 And thy LORD shall gather 
 
 1 Sale, Pre lim. Disc. Sect. IV. 
 
 a i.e., The incredulous Meccans themselves ; or, as others rather think, 
 the angels in visible forms. 
 
 3 For the Mohammedans imagine that the devils endeavour to ascend 
 to the constellations, to pry into the actions and overhear the discourse of 
 the inhabitants of heaven, and to tempt them. They also pretend that 
 these evil sprits had the liberty of entering any of the heavens till the 
 birth of JESUS, when they were excluded from three of them ; but that on 
 the birth of Mohammed they were forbidden the other four. (Al Beidawi.) 
 
 4 See Chap. III. 
 
 5 For when a star seems to fall or shoot, the Mohammedans suppose the 
 angels, who keep guard in the constellations, dart them at the devils who 
 approach too near. 
 
 6 viz., Your family, servants, and slaves, whom ye wrongly imagine that 
 ye feed yourselves ; though it is GOD who provides for them as well as you 
 (Al Beidawi) : or, as some rather think, the animals, of whom men take no 
 care (Jallalo'ddin.) 
 
 7 i.e., Alone surviving, when all creatures shall be dead and annihilated. 
 
 8 What these words particularly drive at is uncertain. Some think 
 them spoken of the different times of men's several entrance into this world, 
 and their departure out of it ; others of the respective forwardness and 
 backwardness of Mohammed's men in battle ; and a third says, the passage 
 was occasioned by the different behaviour of Mohammed's followers, on 
 
CHAP, xv.] AL HEJR 253 
 
 them together at the last day ; for he is knowing and wise. 
 We created man of dried clay, of black mud, formed into 
 shape i 1 and we had before created the devil of subtle fire. 
 And remember when thy LORD said before the angels, Verily 
 I am about to create man of dried clay, of black mud, wrought 
 into shape ; when therefore I shall have completely formed 
 him, and shall have breathed of my spirit into him ; do ye 
 fall down and worship him. And all the angels worshipped 
 Adam together, except Eblis, who refused to be with those 
 who worshipped him. And God said unto him, O Eblis, 
 what hindered thee from being with those who worshipped 
 Adam ? He answered, It is not fit that I should worship 
 man, whom thou hast created of dried clay, of black mud, 
 wrought into shape. God said, Get thee therefore hence ; 
 for thou shalt be driven away with stones : and a curse shall 
 be on thee, until the day of judgment. The devil said, O 
 LORD, give me respite until the day of resurrection. God 
 answered, Verily thou shalt be one of those who are respited 
 until the day of the appointed time. 2 The devil replied, O 
 LORD, because thou hast seduced me, I will surely tempt 
 them to disobedience in the earth ; and I will seduce them all, 
 except such of them as shall be thy chosen servants. God 
 said, This is the right way with me. 3 Verily as to my ser- 
 vants, thou shalt have no power over them ; but over those 
 only who shall be seduced, and who shall follow thee. And 
 hell is surely denounced unto them all : it hath seven gates ; 
 unto every gate a distinct company of them shall be assigned.* 
 But those who fear God shall dwell in gardens, amidst foun- 
 tains. The angels shall say unto them, Enter ye therein in 
 peace and security. And we will remove all grudges from 
 their breasts ; 5 they shall be as brethren, sitting over against 
 one another 6 on couches : weariness shall not affect them 
 therein, neither shall they be cast out thence for ever. Declare 
 
 seeing a very beautiful woman at prayers behind the prophet ; some of them 
 going out of the mosque before her, to avoid looking on her more nearly, 
 and others staying behind, on purpose to view her. (Al Beidawi.) 
 
 1 See Chap. II. 
 
 2 See Chaps. II. and VII. 
 
 3 viz., The saving of the elect, and the utter reprobation of the wicked, 
 according to my eternal decree. 
 
 * Sale, Prel. Disc. Sect. IV. 
 
 5 That is, all hatred and ill-will which they bore each other in their life- 
 time ; or, as some choose to expound it, all envy or heart-burning on account 
 of the different degrees of honour and happiness to which the blessed will be 
 promoted according to their respective merits. (Chap. VII. p. 143, note 6 .) 
 
 8 Never turning their backs to one another (Jallalo'ddin) ; which might 
 be construed a sign of contempt. 
 
254 THE KORAN [CHAP. xv. 
 
 unto my servants that I am the gracious, the merciful God ; 
 and that my punishment is a grievous punishment. And 
 relate unto them the history of Abraham's guests. 1 When 
 they went in unto him, and said, Peace be unto thee, he 
 answered, Verily we are afraid of you : 2 and they replied, Fear 
 not ; we bring thee the promise of a wise son. He said, Do 
 ye bring me the promise of a son now old age hath overtaken 
 me ? what is it therefore that ye tell me ? They said, We 
 have told thee the truth ; be not therefore one of those who 
 despair. He answered, And who despaireth of the mercy of 
 GOD, except those who err ? And he said, What is your 
 errand therefore, O messengers of God ? They answered, 
 Verily we are sent to destroy a wicked people : but as for the 
 family of Lot, we will save them all, except his wife ; we 
 have decreed that she shall be one of those who remain behind 
 to be destroyed with the infidels. And when the messengers 
 came to the family of Lot, he said unto them, Verily ye are 
 people who are unknown to me. They answered, But we are 
 come unto thee to execute that sentence, concerning which 
 your fellow -citizens doubted : we tell thee a certain truth ; 
 and we are messengers of veracity. Therefore lead forth thy 
 family, in some time of the night ; and do thou follow behind 
 them, and let none of you turn back ; but go whither ye are 
 commanded. 3 And we gave him this command ; because 
 the utmost remnant of those people was to be cut off in the 
 morning. And the inhabitants of the city came unto Lot 
 rejoicing at the news of the arrival of some strangers. And 
 he said unto them, Verily these are my guests : wherefore do 
 not disgrace me by abusing them ; but fear GOD, and put me 
 not to shame. They answered, Have we not forbidden thee 
 from entertaining or protecting any man ? 4 Lot replied, These 
 are my daughters ; therefore rather make use of them, if ye be 
 resolved to do what ye purpose. As thou livest they wander 
 in their folly. 5 Wherefore a terrible storm from heaven 
 assailed them at sunrise : and we turned the city upside down ; 
 and we rained on them stones of baked clay. Verily herein 
 are signs unto men of sagacity : and those cities were pun- 
 ished, to point out a right way for men to walk in. Verily 
 
 1 See Chap. XI. 
 
 z What occasioned Abraham's apprehension was, either their sudden 
 entering without leave or their coming at an unseasonable time ; or else 
 their not eating with him. 
 
 3 Which was into Syria ; or into Egypt. (Al Beidawi, Jallalo'ddin.) 
 
 4 Comp. Midr. Kabbah on Gen. Par. 50. 
 
 5 Some will have these words spoken by the angels to Lot ; others, by 
 GOD to Mohammed. 
 
CHAP, xv.] AL HEJR 255 
 
 herein is a sign unto the true believers. The inhabitants of 
 the wood near Midian 1 were also ungodly : wherefore we took 
 vengeance on them. 2 And both of them were destroyed, to 
 serve as a manifest rule for men to direct their actions by. And 
 the inhabitants of Al Hejr 3 likewise heretofore accused the 
 messengers of God of imposture : and we produced our signs 
 unto them, but they retired afar off from the same. And 
 they hewed houses out of the mountains, to secure them- 
 selves. But a terrible noise from heaven assailed them in the 
 morning : neither was what they had wrought of any advant- 
 age unto them. We have not created the heavens and the 
 earth, and whatever is contained between them, otherwise 
 than in justice : and the hour of judgment shall surely come. 
 Wherefore, Mohammed, forgive thy people with a gracious 
 forgiveness. 4 Verily thy LORD is the creator of thee and of 
 them, and knoweth what is most expedient. We have already 
 brought unto thee seven verses which are frequently to be 
 repeated, 5 and the glorious Koran. Cast not thine eyes on 
 the good things which we have bestowed on several of the 
 unbelievers, so as to covet the same ; 6 neither be thou grieved 
 on their account. Behave thyself with meekness towards the 
 true believers ; and say, I am a public preacher. // they 
 believe not, we will inflict a like punishment on them, as we 
 have inflicted on the dividers, 7 who distinguished the Koran 
 
 1 To whom Shoaib was also sent, as well as to the inhabitants of Midian. 
 Abulfeda says these people dwelt near Tabuc, and that they were not of the 
 same tribe with Shoaib. (See also Geog. Nub. no.) 
 
 2 Destroying them, for their incredulity and disobedience, by a hot suffo- 
 cating wind. (Al Beidawi.) 
 
 3 Who were the tribe of Thamud. (Chap. VII., and Sale, Prel. Disc. Sect. 
 
 4 This verse, it is said, was abrogated by that of the sword. 
 
 5 That is, the first chapter of the Koran, which consists of so many verses : 
 though some suppose the seven long chapters (see Chap. IX.) 'are here 
 intended. 
 
 6 That is, Do not envy or covet their worldly prosperity, since thou hast 
 received, in the Koran, a blessing, in comparison whereof all that we have 
 bestowed on them ought to be contemned as of no value. Al Beidawi 
 mentions a tradition, that Mohammed meeting at Adhriat (a town of Syria) 
 seven caravans, very richly laden, belonging to some Jews of the tribes 
 of Koreidha and Al Nadir, his men had a great mind to plunder them, saying, 
 That those riches would be of great service for the propagation of GOD'S 
 true religion. But the prophet represented to them, by this passage, that 
 they had no reason to repine, GOD having given them the seven verses, 
 which were infinitely more valuable than those seven caravans. (Al Beidawi.) 
 
 7 Some interpret the original word, the obstructors, who hindered men 
 from entering Mecca, to visit the temple, lest they should be persuaded to 
 embrace Islam : and this, it is said, was done by ten men, who were all slain 
 at Bedr. Others translate the word, who bound themselves by oath ; and 
 suppose certain Thamudites, who swore to kill Saleh by night, are here 
 meant. But the sentence more probably relates to the Jews and Christians, 
 
256 THE KORAN [CHAP. xvi. 
 
 into different parts ; for by thy LORD, we will demand an 
 account from them all, of that which they have wrought. 
 Wherefore publish that which thou hast been commanded, 
 and withdraw from the idolaters. We will surely take thy 
 part against the scoffers, 1 who associate with GOD another 
 god ; they shall surely know their folly. And now we well 
 know that thou art deeply concerned on account of that 
 which they say : but do thou celebrate the praise of thy 
 LORD ; and be one of those who worship ; and serve thy 
 LORD, until death 2 shall overtake thee. 
 
 XVI 
 
 THE CHAPTER OF THE BEE 3 
 
 Revealed at Mecca. 4 
 
 IN THE NAME OF THE MOST MERCIFUL GOD. 
 
 THE sentence of GOD will surely come to be executed ; 
 wherefore do not hasten it. Praise be unto him ! 
 and far be that from him which they associate with him ! 
 He shall cause the angels to descend with a revelation by his 
 command, unto such of his servants as he pleaseth, saying, 
 Preach that there is no GOD, except myself ; therefore fear 
 me. He hath created the heavens and the earth to manifest 
 his justice : far be that from him which they associate with 
 
 who (say the Mohammedans) receive some part of the Scriptures, and 
 reject others ; and also approved of some passages of the Koran, and dis- 
 approved of others, according to their prejudices ; or else to the unbelieving 
 Meccans, some of whom called the Koran a piece of witchcraft ; others, 
 flights of divination ; others, old stories ; and others, a poetical composi- 
 tion. (Al Beidawi, Jallalo'ddin.) 
 
 1 This passage, it is said, was revealed on account of five noble Koreish, 
 whose names were Al Wai id Ebn al Mogheira, Al As Ebn Wayel, Oda Ebn 
 Kais, Al Aswad Ebn Abd Yaghuth, and Al Aswad Ebn al Motalleb. These 
 were inveterate enemies of Mohammed, continually persecuting him, and 
 turning him into ridicule ; wherefore at length Gabriel came and told him 
 that he was commanded to take his part against them ; and on the angel's 
 making a sign towards them one after another, Al Walid passing by 
 some arrows, one of them hitched in his garment, and he, out of pride, 
 not stooping to take it off, but walking forward, the head of it cut a vein in 
 his heel, and he bled to death ; Al As was killed with a thorn, which stuck 
 into the sole of his foot, and caused his leg to swell to a monstrous size ; 
 Oda died with violent and perpetual sneezing ; Al Aswad Ebn Abd Yaghuth 
 ran his head against a thorny tree and killed himself ; and Al Aswad Ebn al 
 Motalleb was struck blind. (Al Beidawi.) 
 
 a Literally, That which is certain. 
 
 3 This insect is mentioned about the middle of the chapter. 
 
 4 Except the three last verses. 
 
CHAP, xvi.] THE BEE 257 
 
 him \ He hath created man of seed ; and yet behold, he is a 
 professed disputer against the resurrection. 1 He hath like- 
 wise created the cattle for you : from them ye have where- 
 with to keep yourselves warm, 2 and other advantages ; and 
 of them do ye also eat. And they are likewise a credit unto 
 you, 3 when ye drive them home in the evening, and when ye 
 lead them forth to feed in the morning : and they carry your 
 burthens to a distant country, at which ye could not other- 
 wise arrive, unless with great difficulty to yourselves ; for 
 your LORD is compassionate and merciful. And he hath also 
 created horses, and mules, and asses, that ye may ride thereon, 
 and for an ornament unto you ; and he likewise createth 
 other things which ye know not. It appertaineth unto GOD, 
 to instruct men in the right way ; and there is who turneth 
 aside from the same : but, if he had pleased, he would 
 certainly have directed you all. It is he who sendeth down 
 from heaven rain water, whereof ye have to drink, and from 
 which plants, whereon ye feed your cattle, receive their nour- 
 ishment. And by means thereof he causeth corn, and olives, 
 and palm-trees, and grapes, and all kinds of fruits to spring 
 forth for you. Surely herein is a sign of the divine power 
 and wisdom unto people who consider. And he hath sub- 
 jected the night and the day to your service ; and the sun, 
 and the moon, and the stars, which are compelled to serve by 
 his command. Verily herein are signs unto people of under- 
 standing. And he hath also given you dominion over whatever 
 he hath created for you in the earth, distinguished by its 
 different colour. 4 Surely herein is a sign unto people who 
 reflect. It is he who hath subjected the sea unto you, that ye 
 might eat fish 5 thereout, and take from thence ornaments 6 
 for you to wear : and thou seest the ships ploughing the 
 waves thereof, that ye may seek to enrich yourselves of his 
 abundance, by commerce ; and that ye might give thanks. 
 
 1 The person particularly intended in this place was Obba Ebn Khalf, 
 who came to Mohammed with a rotten bone, and asked him whether it was 
 possible for GOD to restore it to life. (Al Beidawi.) 
 
 2 viz., Their skins, wool, and hair, which serve you for clothing. 
 
 3 Being a grace to your court-yards, and a credit to you in the eyes of 
 your neighbours. (Al Beidawi.) 
 
 4 That is, of every kind ; the various colours of things being one of their 
 chief distinctions. (Al Beidawi.) 
 
 5 Literally, fresh flesh ; by which fish is meant, as being naturally more 
 fresh, and sooner liable to corruption, than the flesh of birds and beasts. 
 The expression is thought to have been made use of here the rather, because 
 the production of such fresh food from salt water is an instance of GOD'S 
 power. (Al Beidawi.) 
 
 8 As pearls and coral. 
 
258 THE KORAN [CHAP. xvi. 
 
 And he hath thrown upon the earth mountains firmly rooted, 
 lest it should move with you, 1 and also rivers, and paths, 
 that ye might be directed : and he hath likewise ordained 
 marks whereby men may know their way ; and they are directed 
 by the stars. 2 Shall God therefore who createth, be as he 
 who createth not ? Do ye not therefore consider ? If ye 
 attempt to reckon up the favours of GOD, ye shall not be able 
 to compute their number : GOD is surely gracious, and 
 merciful ; and GOD knoweth that which ye conceal and that 
 which ye publish. But the idols which ye invoke, besides 
 GOD, create nothing, but are themselves created. They are 
 dead, and not living ; neither do they understand when they 
 shall be raised. 3 Your GOD is one GOD. As to those who 
 believe not in the life to come, their hearts deny the plainest 
 evidence, and they proudly reject the truth. There is no 
 doubt but GOD knoweth that which they conceal and that 
 which they discover : verily he loveth not the proud. And 
 when it is said unto them, What hath your LORD sent 
 down unto Mohammed ? they answer, Fables of ancient 
 times. Thus are they given up to error, that they may bear 
 their own burthens without diminution on the day of resur- 
 rection, and also a part of the burthens of those whom they 
 caused to err, without knowledge. Will it not be an evil 
 burthen which they shall bear ? Their predecessors devised 
 plots heretofore ; but GOD came unto their building, to over- 
 throw it from the foundations : and the roof fell on them from 
 above, and a punishment came upon them, from whence they 
 did not expect. 4 Also on the day of resurrection he will 
 cover them with shame ; and will say, Where are my com- 
 panions, concerning whom ye disputed ? Those unto whom 
 
 1 The Mohammedans suppose that the earth, when first created, was 
 smooth and equal, and thereby liable to a circular motion as well as the 
 celestial orbs ; and that the angels asking, who could be able to stand on so 
 tottering a frame, GOD fixed it the next morning by throwing the mountains 
 on it. 
 
 * Which are their guides, not only at sea, but also on land, when they 
 travel by night through the deserts. The stars which they observe for this 
 purpose, are either the Pleiades, or some of those near the Pole. 
 
 3 i.e., At what time they or their worshippers shall be raised to receive 
 judgment. 
 
 4 Some understand this passage figuratively, of God's disappointing their 
 wicked designs ; but others suppose the words literally relate to the tower 
 which Nimrod (whom the Mohammedans will have to be the son of Canaan, 
 the son of Ham, and so the nephew of Cush, and not his son) built in Babel, 
 and carried to an immense height (five thousand cubits, say some), foolishly 
 purposing thereby to ascend to heaven and wage war with the inhabitants 
 of that place ; but GOD frustrated his attempt, utterly overthrowing the 
 tower by a violent wind and earthquake. (Al Beidawi, Jallalo'ddin. 
 D'Herbel. Bibl. Orient. Art. Nimrod.) 
 
CHAP, xvi.] THE BEE 259 
 
 knowledge shall have been given, 1 shall answer, This day 
 shall shame and misery jail upon the unbelievers. They whom 
 the angels shall cause to die, having dealt unjustly with their 
 own souls, shall offer to make their peace 2 in the article of 
 death, saying, We have done no evil. But the angels shall 
 reply, Yea ; verily GOD well knoweth that which ye have 
 wrought : wherefore enter the gates of hell, therein to remain 
 for ever ; and miserable shall be the abode of the proud. 
 And it shall be said unto those who shall fear God, What hath 
 your LORD sent down ? They shall answer, Good : unto 
 those who do right shall be given an excellent reward in this 
 world ; but the dwelling of the next life shall be better ; and 
 happy shall be the dwelling of the pious ! namely, gardens of 
 eternal abode, 3 into which they shall enter ; rivers shall flow 
 beneath the same ; therein shall they enjoy whatever they 
 wish. Thus will GOD recompense the pious. Unto the 
 righteous whom the angels shall cause to die, they shall say, 
 Peace be upon you ; enter ye into paradise, as a reward for 
 that which ye have wrought. Do the unbelievers expect 
 any other than that the angels come unto them, to part their 
 souls from their bodies ; or that the sentence of thy LORD 
 come to be executed on them ? So did they act who were 
 before them ; and GOD was not unjust towards them in that 
 he destroyed them ; but they dealt unjustly with their own 
 souls : the evils of that which they committed, reached 
 them ; and the divine judgment which they scoffed at, fell 
 upon them. The idolaters say, If GOD had pleased, we had 
 not worshipped anything besides him, neither had our fathers : 
 neither had we forbidden anything, without him. 4 So did 
 they who were before them. But is the duty of the apostles 
 any other, than public preaching ? We have heretofore 
 raised up in every nation an apostle to admonish them, saying, 
 Worship GOD, and avoid TAGHUT. 5 And of them there were 
 some whom GOD directed, and there were others of them who 
 were decreed to go astray. Wherefore go through the earth, 
 tribe of Koreish, and see what hath been the end of those 
 who accused their apostles of imposture. If thou, prophet, 
 
 1 viz., The prophets, and the teachers and professors of GOD'S unity ; 
 or, the angels. 
 
 2 Making their submission, and humbly excusing their evil actions, as 
 proceeding from ignorance, and not from obstinacy or malice. 
 
 3 Literally, gardens of Eden. 
 
 4 This they spoke in a scoffing manner, justifying their idolatry and 
 superstitious abstaining from certain cattle (Chap. VI.), by pretending, that 
 had these things been disagreeable to GOD, he would not have suffered them 
 to be practised. 5 See Chap. II. 
 
260 THE KORAN fcriAP. xvi. 
 
 dost earnestly wish for their direction ; verily GOD will not 
 direct him whom he hath resolved to lead into error ; neither 
 shall they have any helpers. And they swear most solemnly 
 by GOD, saying, GOD will not raise the dead. Yea ; the 
 promise thereof is true : but the greater part of men know 
 it not. He will raise them that he may clearly show them the 
 truth concerning which they now disagree, and that the unbe- 
 lievers may know that they are liars. Verily our speech unto 
 anything, when we will the same, is, that we only say unto 
 it, Be ; and it is. As for those who have fled their country 
 for the sake of GOD, after they had been unjustly persecuted j 1 
 we will surely provide them an excellent habitation in this 
 world, but the reward of the next life shall be greater ; if 
 they knew it. 2 They who persevere patiently, and put their 
 trust in their LORD, shall not fail of happiness in this life and 
 in that which is to come. We have not sent any before thee, 
 as our apostles, other than men, unto whom we spake by 
 revelation. Inquire therefore of those who have the custody 
 of the scriptures, if ye know not this to be truth. We sent 
 them with evident miracles, and written revelations ; and we 
 have sent down unto thee this Koran, 3 that thou mayest 
 declare unto mankind that which hath been sent down unto 
 them, and that they may consider. Are they who have 
 plotted evil against their prophet secure, that GOD will not 
 cause the earth to cleave under them, or that a punishment 
 will not come upon them, from whence they do not expect ; 
 or that he will not chastise them while they are busied in 
 travelling from one place to another, and in traffic ? (for they 
 shall not be able to elude the power of God,) or that he will not 
 chastise them by a gradual destruction ? But your LORD 
 is truly gracious and merciful in granting you respite. Do 
 they not consider the things which GOD hath created ; whose 
 shadows are cast on the right hand and on the left, worship- 
 ping Goo, 4 and become contracted ? Whatever moveth 
 
 1 Some suppose the prophet and the companions of his flight in general 
 are here intended ! others suppose that those are particularly meant in this 
 place, who, after Mohammed's departure, were imprisoned at Mecca on 
 account of their having embraced his religion, and suffered great persecution 
 from the Koreish; as, Belal, Soheib, Khabbab, Ammar, Abes, Abu'l Jandal, 
 and Sohail. (Al Beidawi.) 
 
 8 It is uncertain whether the pronoun they relates to the infidels, or to the 
 true believers. If to the former, the consequence would be, that they 
 would be desirous of attaining to the happiness of the Mohajerm, by pro- 
 fessing the same faith ; if to the latter, the knowledge of this is urged as a 
 motive to patience and perseverance. (Al Beidawi.) 
 
 3 Literally, this admonition. (Sale, Prel. Disc. Sect. III. p. 6i.\ 
 
 * See Chap. XIII. 
 
CHAP, xvi.f THE BEE 261 
 
 both in heaven and on earth, worshippeth GOD, and the 
 angels also ; and they are not exalted with pride, so as to 
 disdain his service : they fear their LORD, who is exalted above 
 them, and perform that which they are commanded. GOD 
 said, Take not unto yourselves two gods ; for there is but one 
 GOD : and revere me. Unto him belongeth whatsoever is in 
 heaven and on earth ; and unto him is obedience eternally 
 due. Will ye therefore fear any besides GOD ? Whatever 
 favours ye have received, are certainly from GOD ; and when 
 evil afflicteth you, unto him do ye make your supplication ; 
 yet when he taketh the evil from off you, behold, a part of you 
 give a companion unto their LORD, to show their ingratitude 
 for the favours we have bestowed on them. Delight your- 
 selves in the enjoyments of this life : but hereafter shall ye 
 know that ye cannot escape the divine vengeance. And they 
 set apart unto idols which have no knowledge, 1 a part of 
 the food which we have provided for them. By GOD, ye shall 
 surely be called to account for that which ye have falsely 
 devised. They attribute daughters unto GOD ; 2 (far be it 
 from him !) but unto themselves children of the sex which they 
 desire. 3 And when any of them is told the news of the birth of 
 a female, his face becometh black, 4 and he is deeply afflicted : 
 he hideth himself from the people, because of the ill tidings 
 which have been told him ; considering within himself whether 
 he shall keep it with disgrace, or whether he shall bury it in 
 the dust. Do they not make an ill judgment ? Unto those 
 who believe not in the next life, the similitude of evil ought 
 to be applied, and unto GOD the most sublime similitude : 5 
 for he is mighty and wise. If GOD should punish men for 
 their iniquity he would not leave on the earth any moving 
 thing : but he giveth them respite unto an appointed time ; 
 
 1 Or, which they know not ; foolishly imagining that they have power to 
 help them, or interest with GOD to intercede for them. 
 
 As to the ancient Arabs setting apart a certain portion of the produce 
 of their lands for their idols, and their superstitious abstaining from the use 
 of certain cattle, in honour to the same, see Chaps. V. and VI. 
 
 * See Sale, Prel. Disc. Sect. I. Al Beidawisays, that the tribes of Khozaah 
 and Kenana, in particular, used to call the angels the daughters of GOD. 
 
 3 viz., Sons : for the birth of a daughter was looked on as a kind of mis- 
 fortune among the Arabs ; and they often used to put them to death by 
 burying them alive. (Chap. LXXXI.) 
 
 4 i.e., Clouded with confusion and sorrow. 
 
 5 This passage condemns the Meccans' injudicious and blasphemous 
 application of such circumstances to GOD as were unworthy of him, and not 
 only derogatory to the perfections of the Deity, but even disgraceful to man, 
 while they arrogantly applied the more honourable circumstances to them- 
 selves. 
 
262 THE KORAN [CHAP. xvi. 
 
 and when their time shall come, they shall not be respited an 
 hour, neither shall their punishment be anticipated. They 
 attribute unto GOD that which they dislike themselves, 1 
 and their tongues utter a lie ; namely, that the reward of 
 paradise is for them. There is no doubt but that the fire of 
 hell is prepared for them, and that they shall be sent thither 
 before the rest of the wicked. By GOD, we have heretofore 
 sent messengers unto the nations before thee : but Satan 
 prepared their works for them : he was their patron in this 
 world, 2 and in that which is to come they shall suffer a grievous 
 torment. We have not sent down the book of the Koran unto 
 thee, for any other purpose, than that thou shouldest declare 
 unto them that truth concerning which they disagree ; and 
 for a direction and mercy unto people who believe. GOD 
 sendeth down water from heaven, and causeth the earth to 
 revive after it hath been dead. Verily herein is a sign of the 
 resurrection unto people who hearken. Ye have also in 
 cattle an example of instruction : we give you to drink of 
 that which is in their bellies, a liquor between digested dregs, 
 and blood ; 3 namely pure milk, 4 which is swallowed with 
 pleasure by those who drink it. And of the fruits of palm- 
 trees, and of grapes, ye obtain an inebriating liquor, and also 
 good nourishment. 5 Verily herein is a sign unto people 
 who understand. Thy LORD spake by inspiration unto the 
 bee, saying, provide thee houses 6 in the mountains, and in the 
 trees, and of those materials wherewith men build hives for 
 thee : then eat of every kind of fruit, and walk in the beaten 
 paths of thy LORD. 7 There proceedeth from their bellies 
 
 1 By giving him daughters, and associates in power and honour ; by dis- 
 regarding his messengers ; and by setting apart the better share of the 
 presents and offerings for their idols, and the worse for him. (Al Beidawi.) 
 
 a Or, He is the patron of them (viz. the Koreish) this day, &c. 
 
 3 The milk consisting of certain particles of the blood, supplied from the 
 finer parts of the aliment. Ebn Abbas says, that the grosser parts of the 
 food subside into excrement, and that the finer parts are converted into milk, 
 and the finest of all into blood. 
 
 4 Having neither the colour of the blood, nor the smell of the excrements. 
 
 5 Not only wine, which is forbidden, but also lawful food, as dates, raisins, 
 a kind of honey flowing from the dates, and vinegar. Some have supposed 
 that these words allow the moderate use of wine ; but the contrary is the 
 received opinion. 
 
 6 So the apartments which the bee builds are here called, because of their 
 beautiful workmanship, and admirable contrivance, which no geometrician 
 can excel. (Al Beidawi.) 
 
 7 i.e., The ways through which, by GOD'S power, the nectar from the flowers 
 becomes honey ; or, the methods of making bee-bread from pollen, which 
 he has taught the bee by instinct ; or else the ready way home from the 
 distant places to which that insect flies. 
 
CHAP, xvi.] THE BEE 263 
 
 a liquor of various colours : l wherein is a medicine for men. 2 
 Verily herein is a sign unto people who consider. GOD hath 
 created you, and he will hereafter cause you to die : and some 
 of you shall have his life prolonged to a decrepit age, so that 
 he shall forget whatever he knew ; for GOD is wise and power- 
 ful. GOD causeth some of you to excel others in worldly 
 possessions : yet they who are caused to excel, do not give 
 their wealth unto the slaves whom their right hands possess, 
 that they may become equal sharers therein. 3 Do they there- 
 fore deny the beneficence of GOD ? GOD hath ordained you 
 wives from among yourselves, 4 and of your wives hath 
 granted you children and grandchildren ; and hath bestowed 
 on you good things for food. Will they therefore believe in 
 that which is vain, and ungratefully deny the goodness of 
 GOD ? They worship, besides GOD, idols which possess 
 nothing wherewith to sustain them, either in heaven, or on 
 earth ; and have no power. Wherefore liken not anything 
 unto GOD : 5 for GOD knoweth, but ye know not. GOD pro- 
 poundeth as a parable a possessed slave, who hath power over 
 nothing, and him on whom we have bestowed a good pro- 
 vision from us, and who giveth alms thereout both secretly and 
 openly : 6 shall these two be esteemed equal ? GOD forbid ! 
 But the greater part of them know it not. GOD also pro- 
 poundeth as a parable two men ; one of them born dumb, 
 
 1 viz., Honey ; the colour of which is very different, occasioned by the 
 different plants on which the bees feed ; some being white, some yellow, 
 some red, and some black. (Al Beidawi.) 
 
 2 The same being not only good food, but a useful remedy in several dis- 
 tempers, particularly those occasioned by phlegm. There is a story, that a 
 man carne once to Mohammed, and told him that his brother was afflicted 
 with a violent pain in his belly ; upon which the prophet bade him give him 
 some honey. The fellow took his advice ; but soon after coming again, 
 told him that the medicine had done his brother no manner of service : 
 Mohammed answered, Go and give him more honey, for GOD speaks truth, and 
 thy brother's belly lies. And the dose being repeated, the man, by GOD'S 
 mercy, was immediately cured. (Al Beidawi.) 
 
 3 These words reprove the idolatrous Meccans, who could admit created 
 beings to a share of the divine honour, though they suffered not their slaves 
 to share with themselves in what GOD had bestowed on them. (Al Beidawi.) 
 
 4 That is, of your own nations and tribes. Some think the formation of 
 Eve from Adam is here intended. 
 
 5 Or propound no similitudes or comparisons between him and his creatures. 
 One argument the Meccans employed in defence of their idolatry, it seems, 
 was, that the worship of inferior deities did honour to GOD in the same 
 manner as the respect showed to the servants of a prince does honour to the 
 prince himself. (Al Beidawi.) 
 
 6 The idols are here likened to a slave, who is so far from having anything 
 of his own, that he is himself in the possession of another ; whereas GOD 
 is as a rich free man, who provideth for his family abundantly, and also 
 assisteth others who have need, both in public and in private. (Al Beidawi, 
 Jallalo'ddin.) 
 
264 THE KORAN [CHAP. xvi. 
 
 who is unable to do or understand anything, but is a burthen 
 unto his master ; whithersoever he shall send him, he shall 
 not return with any good success : shall this man, and he 
 who hath his speech and understanding, and who commandeth 
 that which is just, and followeth the right way, be esteemed 
 equal P 1 Unto GOD alone is the secret of heaven and earth 
 known. And the business of the last hour 2 shall be only as 
 the twinkling of an eye, or even more quick : for GOD is 
 almighty. GOD hath brought you forth from the wombs of 
 your mothers ; ye knew nothing, and he gave you the senses 
 of hearing and seeing, and understanding, that ye might give 
 thanks. Do they not behold the fowls which are enabled to 
 fly in the open firmament of heaven ? none supporteth them 
 except GOD. Verily herein are signs unto people who believe. 
 GOD hath also provided your houses for habitations for you ; 
 and hath also provided you tents of the skins of cattle, which 
 ye find light to be removed on the day of your departure to new 
 quarters, and easy to be pitched on the day of your sitting down 
 therein : and of their wool, and their fur, and their hair hath 
 he supplied you with furniture and household-stuff for a sea- 
 son. And GOD hath provided for you, of that which he hath 
 created, conveniences to shade you from the sun, 3 and he 
 hath also provided you places of retreat in the mountains, 4 
 and he hath given you garments to defend you from the heat, 5 
 and coats of mail to defend you in your wars. Thus doth he 
 accomplish his favour towards you, that ye may resign your- 
 selves unto him. But if they turn back ; verily thy duty is 
 public preaching only. They acknowledge the goodness of 
 GOD, and afterwards they deny the same ; 6 but the greater 
 part of them are unbelievers. 7 On a certain day we will 
 raise a witness out of every nation : 8 then they who. shall 
 
 1 The idol is here again represented under the image of one who, by a 
 defect in his senses, is a useless burthen to the man who maintains him ; 
 and GOD, under that of a person completely qualified either to direct or to 
 execute any useful undertaking. Some suppose the comparison is intended 
 of a true believer and an infidel. 
 
 8 That is, The resurrection of the dead. 
 
 3 As trees, houses, tents, mountains, &c. 
 
 4 viz., Caves and grottos, both natural and artificial. 
 
 5 Al Beidawi says, that one extreme, and that the most insupportable in 
 Arabia, is here put for both ; but Jallalo'ddin supposes that by heat we are 
 in this place to understand cold. 
 
 6 Confessing GOD to be the author of all the blessings they enjoy ; and 
 yet directing their worship and thanks to their idols, by whose intercession 
 they imagine blessings are obtained. 
 
 7 Absolutely denying GOD'S providence, either through ignorance or 
 perverseness. 
 
 8 See Chap. IV. 
 
CHAP, xvi.] THE BEE 265 
 
 have been unbelievers shall not be suffered to excuse them- 
 selves, neither shall they be received into favour. And when 
 they who shall have acted unjustly shall see the torment 
 prepared for them ; (it shall not be mitigated unto them, 
 neither shall they be respited ;) and when those who shall 
 have been guilty of idolatry shall see their false gods, 1 they 
 shall say, O LORD, these are our idols which we invoked, 
 besides thee. But they shall return an answer unto them, 
 saying, Verily ye are liars. 2 And on that day shall the 
 wicked offer submission unto GOD ; and the false deities which 
 they imagined shall abandon them. As for those who shall 
 have been infidels, and shalj have turned aside others from the 
 way of GOD, we will add unto them punishment upon punish- 
 ment, because they have corrupted others. On a certain 
 day we will raise up in every nation a witness against them, 
 from among themselves ; and we will bring thee, 
 Mohammed, as a witness against these Arabians. We have 
 sent down unto thee the book of the Koran, for an explication 
 of everything necessary both as to faith and practice, and a 
 direction, and mercy, and good tidings unto the Moslems. 
 Verily GOD commandeth justice, and the doing of good, and 
 the giving unto kindred what shall be necessary ; and he for- 
 biddeth wickedness, and iniquity, and oppression : he 
 admonisheth you that ye may remember. 3 Perform your 
 covenant with GOD,* when ye enter into covenant with him ; 
 and violate not your oaths, after the ratification thereof ; 
 since ye have made GOD a witness over you. Verily GOD 
 knoweth that which ye do. And be not like unto her who 
 undoeth that which she hath spun, untwisting it after she 
 hath twisted it strongly ; 5 taking your oaths between you 
 
 1 Literally, Their companions. 
 
 8 For that we are not the companions of GOD, as ye imagined ; neither 
 did ye really serve us, but your own corrupt affections and lusts ; nor yet 
 were ye led into idolatry by us, but ye fell into it of your own accord. (Al 
 Beidawi.) 
 
 3 This verse, which was the occasion of the conversion of Othman Ebn 
 Matvin, the commentators say, containeth the whole which it is a man's duty 
 either to perform or to avoid ; and is alone a sufficient demonstration of what 
 is said in the foregoing verse. Under the three things here commanded, they 
 understand the belief of GOD'S unity, without inclining to atheism, on the 
 one hand, or polytheism, on the other ; obedience to the commands of GOD ; 
 and charity towards those in distress. And under the three things forbidden, 
 they comprehend all corrupt and carnal affections ; all false doctrines and 
 heretical opinions: and all injustice towards man. (Al Beidawi.) 
 
 4 By persevering in his true religion. Some think that the oath of fidelity 
 taken to Mohammed by his followers is chiefly intended here. 
 
 5 Some suppose that a particular woman is meant in this passage, who 
 used (like Penelope) to undo at night the work that she had done in the day. 
 
 I* 
 
266 THE KORAN [CHAP. xvi. 
 
 deceitfully, because one party is more numerous than another 
 party. 1 Verily GOD only tempteth you therein ; and he will 
 make that manifest unto you, on the day of resurrection, 
 concerning which ye now disagree. If GOD had pleased, 
 he would surely have made you one people : 2 but he will 
 lead into error whom he pleaseth, and he will direct whom 
 he pleaseth ; and ye shall surely give an account of that 
 which ye have done. Therefore take not your oaths between 
 you deceitfully, lest your foot slip, after it hath been stead- 
 fastly fixed, and ye taste evil in this life, for that ye have 
 turned aside from the way of GOD ; and ye suffer a grievous 
 punishment in the life to come. And sell not the covenant of 
 GOD for a small price ; 3 for with GOD is a better recommence 
 -prepared for you, if ye be men of understanding. That which 
 is with you will fail ; but that which is with GOD is per- 
 manent : and we will surely reward those who shall persevere, 
 according to the utmost merit of their actions. Whoso 
 worketh righteousness, whether he be male or female, and is 
 a true believer, we will surely raise him to a happy life ; and 
 we will give them their reward, according to the utmost merit 
 of their actions. When thou readest the Koran, have recourse 
 unto GOD, that he may preserve thee from Satan driven away 
 with stones : 4 he hath no power over those who believe, and 
 who put their confidence in their LORD ; but his power is 
 over those only, who take him for their patron, and who give 
 companions unto God. When we substitute in the Koran an 
 abrogating verse in lieu of a verse abrogated, (and GOD best 
 knoweth the -fitness of that which he revealeth,) the infidels 
 say, Thou art only a forger of these verses : but the greater 
 
 Her name, they say, was Reita Bint Saad Ebn Teym, of the tribe of Koreish. 
 (Al Beidawi.) 
 
 1 Of this insincerity in their alliances the Koreish are accused ; it being 
 usual with them, when they saw the enemies of their confederates to be 
 superior in force, to renounce their league with their old friends, and strike 
 up one with the others. (Al Beidawi.) 
 
 2 Or, of one religion. 
 
 3 That is, Be not prevailed on to renounce your religion, or your engage- 
 ments with your prophet, by any promises or gifts of the infidels. For, it 
 seems, the Koreish, to tempt the poorer Moslems to apostatize, made them 
 offers, not very considerable indeed, but such as they imagined might be 
 worth their acceptance. (Al Beidawi.) 
 
 4 Mohammed one day when reading the Koran, uttered a horrid blasphemy, 
 to the great scandaFof those who were present, as will be observed in another 
 place (Chap. XXII.) ; to excuse which he assured them that those words were 
 put into his mouth by the devil ; and to prevent any such accident for the 
 future, he is here taught to beg GOD'S protection before he entered on that 
 duty. (Jallalo'ddin, Al Beidawi, Yahya, &c.) Hence the Mohammedans, 
 before they begin to read any part of this book, repeat these words, / have 
 recourse unto God for assistance against Satan driven away with stones. 
 
CHAP. xvi. THE BEE 267 
 
 part of them know not truth from falsehood. Say, The holy 
 spirit 1 hath brought the same down from thy LORD with 
 truth; that he may confirm those who believe, and for a 
 direction and good tidings unto the Moslems. We also know 
 that they say, Verily, a certain man teacheth him to compose 
 the Koran. The tongue of the person unto whom they incline, 
 is a foreign tongue ; but this, wherein the Koran is written, is 
 the perspicuous Arabic tongue. 2 Moreover as for those who 
 
 1 viz., Gabriel. See Chap. II. 
 
 8 This was a great objection made by the Meccans to the authority of the 
 Koran ; for when Mohammed insisted, as a proof of its divine original, that 
 it was impossible a man so utterly unacquainted with learning as himself 
 could compose such a book, they replied, that he had one or more assistants 
 in the forgery ; but as to the particular person or persons suspected of this 
 confederacy, the traditions differ. One says it was Jabar, a Greek, seryant 
 to Amer Ebn al Hadrami, who could read and write well (Al Zamakhshari, 
 Al Beidawi, Yahya) ; another, that they were Jabar and Yesar, two slaves 
 who followed the trade of sword-cutlers at Mecca, and used to read the 
 pentateuch and gospel, and had often Mohammed for their auditor, when 
 he passed that way (Al Zamakh., Al Beidawi. Prid. Life of Mah. p. 32). 
 Another tells us, it was one A'ish, or Yaish, a domestic of Al Haweiteb, Ebn 
 Abd al Uzza, who was a man of some learning, and had embraced Mohammed- 
 ism (Al Zamakh., Al Beidawi). Another supposes it was one Kais, 
 a Christian, whose house Mohammed frequented (Jallalo'ddin) ; another, 
 that it was Addas, a servant of Otba Ebn Rabia (Al Zamakh., Yahya); 
 and another, that it was Salman the Persian (Al Zamakh., Al Beidawi). 
 According to some Christian writers (Ricardi Confut. Legis Saracenica3, c. 13. 
 Joh. Andreas, de Confus. Sectae Mohametanje, c. 2. Prid. Life of Mah. pp. 
 33. 34). Abdallah Ebn Salam, the Jew who was so intimate with Mohammed 
 (named by one, according to the Hebrew dialect, Abdias Ben Salon and by 
 another, Abdala Celen), was assistant to him in the compiling his pretended 
 revelations. This Jew Dr. Prideaux confounds with Salman the Persian, 
 who was a very different man, as a late author (Gagnier not. in Abulf. Vit. 
 Moh. p. 74) has observed before me ; wherefore, and for that we may 
 have occasion to speak of Salman hereafter, it may be proper to add a brief 
 extract of his story as told by himself. He was of a good family of Ispahan, 
 and, in his younger years, left the religion of his country to embrace Christi- 
 anity ; and travelling into Syria, was advised by a certain monk of Amuria 
 to go into Arabia, where a prophet was expected to arise about that time, 
 who should establish the religion of Abraham ; and whom he should know, 
 among other things, by the seal of prophecy between his shoulders. Salman 
 performed the journey, and meeting with Mohammed at Koba, where he 
 rested in his flight to Medina, soon found him to be the person he sought, 
 and professed Islam (Ex Ebn Ishak. Vide Gagnier, p. 74). The general 
 opinion of the Christians however is, that the chief help Mohammed had in 
 the contriving his Koran, was from a Nestorian monk named Sergius, sup- 
 posed to be the same person with the monk Boheira, with whom Mohammed 
 in his younger years had some conference at Bosra, a city of Syria Damas- 
 cena, where that monk resided (Prid. ubi sup. p. 35, &c. Gagnier, ubi 
 sup. pp. 10, n. Marrac. de Alcor. p. 37). To confirm which supposition, a 
 passage has been produced from an Arab writer (Al Masudi), who says that 
 Boheira's name in the books of the Christians, is Sergius ; but this is only a 
 conjecture ; and another (Abu'l Hasan al Becri in Koran) tells us, his true 
 name was Said, or Felix, and his surname Boheira. But be that as it will, 
 if Boheira and Sergius were the same man, I find not the least intimation 
 in the Mohammedan writers that he ever quitted his monastery to go into 
 Arabia (as is supposed by the Christians) ; and his acquaintance with Moham- 
 med at Bosra was too early to favour the surmise of his assisting him in the 
 
260 THE KORAN [CHAP. xvi. 
 
 believe not in the signs of GOD, GOD will not direct them, 
 and they shall suffer a painful torment : verily they imagine 
 a falsehood who believe not in the signs of GOD, and they 
 are really the liars. Whoever denieth GOD, after he hath 
 believed, except him who shall be compelled against his will, 
 and whose heart continueth steadfast in the faith, shall be 
 severely chastised i 1 but whoever shall voluntarily profess 
 
 Koran, which was composed long after ; though Mohammed might, from 
 his discourse, gain some knowledge of Christianity and of the Scriptures, 
 which might be of use to him therein. From the answer given in this passage 
 of the Koran to the objection of the infidels, viz., that the person sus- 
 pected by them to have a hand hi the Koran spoke a foreign language, and 
 therefore could not, with any face of probability, be supposed to assist in a 
 composition written in the Arabic tongue, and with so great elegance, it is 
 plain this person was no Arabian. The word Ajami, which is here used, 
 signifies any foreign or barbarous language in general ; but the Arabs apply- 
 ing it more particularly to the Persian, it has been thence concluded by some 
 that Salman was the person ; however, if it be true that he came not 
 to Mohammed till after the Hejra, either he could not be the man here 
 intended, or else this verse must have been revealed at Medina, contrary to 
 the common opinion. 
 
 1 These words were added for the sake of Ammar Ebn Yaser, and some 
 others, who being taken and tortured by the Koreish, renounced their faith 
 out of fear, though their hearts agreed not with their mouths. (Al Beidawi, 
 Al Zamakh, Yahya.) ItseemsAmmar wanted the constancy of his father and 
 mother, Yaser and Sommeya, who underwent the like trial at the same time 
 with their son, and resolutely refusing to recant, were both put to death, the 
 infidels tying Sommeya between two camels, and striking a lance through her 
 privy parts. (Al Beidawi.) When news was brought to Mohammed, that 
 Ammar had denied the faith, he said, it could not be, for that Ammar was 
 full of faith from the crown of his head to the sole of his foot, faith being 
 mixed and incorporated with his very flesh and blood ; and when Ammar 
 himself came weeping to the prophet, he wiped his eyes, saying, What fault 
 was it of thine, if they forced thee ? But though it be here said, that those who 
 apostatize in appearance only, to avoid death or torments, may hope for 
 pardon from GOD, yet it is unanimously agreed by the Mohammedan doctors, 
 to be much more meritorious and pleasing in the sight of GOD courageously 
 and nobly to persist in the true faith, and rather to suffer death itself than 
 renounce it, even in words. Nor did the Mohammedan religion want its 
 martyrs, in the strict sense of the word ; of which I will here give two 
 instances, besides the above-mentioned. One is that of Khobaib Ebn Ada, 
 who being perfidiously sold to the Koreish, was by them put to death in a 
 cruel manner, by mutilation, and cutting off his flesh piecemeal ; and being 
 asked, in the midst of his tortures, whether he did not wish Mohammed 
 was in his place, answered, / would not wish to be with my family, my substance, 
 and my children, on condition that Mohammed was only to be pricked with a 
 thorn. (Ebn Shohnah.) The other is that of a man who was put to death 
 by Moseilama, on the following occasion. That false prophet having taken 
 two of Mohammed's followers, asked one of them, what he said of Mohammed ? 
 the man answered, That he was the apostle of GOD : And what sayest thou 
 of me ? added Moseilama ; to which he replied, Thou also art the apostle 
 of God ; whereupon he was immediately dismissed in safety. But the other, 
 having returned the same answer to the former question, refused to give any 
 to the last, though required to do it three several times, but pretended to be 
 deaf, and was therefore slain. It is related that Mohammed, when the 
 story of these two men was told him, said, The first of them threw himself on 
 GOD'S mercy ; but the latter professed the truth ; and he shall find his account 
 in it. (Al Beidawi.) 
 
CHAP, xvi.] THE BEE 269 
 
 infidelity, on those shall the indignation of GOD fall, and they 
 shall suffer a grievous punishment. This shall be their sentence, 
 because they have loved the present life above that which is 
 to come, and for that GOD directeth not the unbelieving 
 people.' These are they whose hearts, and hearing, and sight 
 GOD hath sealed up ; and these are the negligent : there is 
 no doubt but that in the next life they shall perish. Moreover 
 thy LORD will be favourable unto those who have fled their 
 country, after having suffered persecution, 1 and been com- 
 pelled to deny the faith by violence, and who have since fought 
 in defence of the true religion, and have persevered with 
 patience ; verily unto these will thy LORD be gracious and 
 merciful, after they shall have shown their sincerity. On a 
 certain day shall every soul come to plead for itself, 2 and 
 every soul shall be repaid that which it shall have wrought ; 
 and they shall not be treated unjustly. GOD propoundeth 
 as a parable a city 3 which was secure and quiet, unto which her 
 provisions came in abundance from every side ; but she un- 
 gratefully denied the favours of GOD : wherefore GOD caused 
 her to taste the extreme famine, and fear, because of that 
 which they had done. And now is an apostle come unto 
 the inhabitants of Mecca from among themselves ; and they 
 accuse him of imposture : wherefore a punishment shall be 
 inflicted on them, while they are acting unjustly. Eat of 
 what GOD hath given you for food, that which is lawful and 
 good ; and be thankful for the favours of GOD, if ye serve 
 him. He hath only forbidden you that which dieth of itself, 
 and blood, and swine's flesh, and that which hath been slain 
 in the name of any, besides GOD. 4 But unto him who shall be 
 compelled by necessity to eat of these things, not lusting nor 
 wilfully transgressing, GOD will surely be gracious and merci- 
 ful. And say not that wherein your tongues utter a lie ; 
 This is lawful, and this is unlawful ; 6 that ye may devise a lie 
 
 1 As did Ammar, who made one in both the flights. Some, reading the 
 verb with different vowels, render the last words, after having persecuted 
 the true believers ; and instance Al Hadrami, who obliged a servant of his 
 to renounce Mohammedism, by force, but afterwards, together with that 
 servant, professed the same faith, and fled for it. (Al Beidawi.) 
 
 2 That is, Every person shall be solicitous for his own salvation, not con- 
 cerning himself with the condition of another, but crying out, My own soul, 
 my own soul. (Al Beidawi.) 
 
 3 This example is applied to every city which having received great 
 blessings from GOD, becometh insolent and unthankful, and is therefore 
 chastised by some signal judgment ; or rather to Mecca in particular, on 
 which the calamities threatened in this passage, viz. both famine and sword, 
 were inflicted. (Al Beidawi.) * See Chap. V. 
 
 5 Allowing what GOD hath forbidden, and superstitiously abstaining from 
 what he hath allowed. See Chap. VI. 
 
270 THE KORAN [CHAP, xvx* 
 
 concerning GOD : for they who devise a lie concerning GOD, 
 shall not prosper. They shall have small enjoyment in this 
 world, and in that which is to come they shall suffer a grievous 
 torment. Unto the Jews did we forbid that which we have 
 told thee formally r 1 and we did them no injury in that 
 respect ; but they injured their own souls. 2 Moreover thy 
 LORD will be favourable unto those who do evil through ignor- 
 ance ; and afterwards repent and amend : verily unto these 
 will thy LORD be gracious and merciful, after their repentance. 
 Abraham was a model of true religion, obedient unto GOD, 
 orthodox, and was not an idolater : 3 he was also grateful for 
 his benefits : wherefore God chose him, and directed him into 
 the right way. And we bestowed on him good in this world ; 
 and in the next he shall surely be one of the righteous. We 
 have also spoken unto thee, Mohammed, by revelation, 
 saying, Follow the religion of Abraham, who was orthodox, 
 and was no idolater. The sabbath was only appointed unto 
 those who differed from their prophet concerning it ; 4 and thy 
 LORD will surely judge between them, on the day of resurrec- 
 tion, as to that concerning which they differed. Invite men 
 unto the way of thy LORD, by wisdom, and mild exhortation ; 
 and dispute with them in the most condescending manner : 
 for thy LORD well knoweth him who strayeth from his path, 
 and he well knoweth those who are rightly directed. If ye 
 take vengeance on any, take a vengeance proportionable to 
 the wrong which hath been done you ; 5 but if ye suffer wrong 
 
 1 viz., In Chap. VI. 
 
 a i.e., They were forbidden things which were in themselves indifferent, 
 as a punishment for their wickedness and rebellion. 
 
 3 This was to reprehend the idolatrous Koreish, who pretended that they 
 professed the religion of Abraham. 
 
 4 These were the Jews ; who being ordered by Moses to set apart Friday 
 (the day now observed by the Mohammedans) for the exercise of divine 
 worship, refused it, and chose the sabbath-day, because on that day GOD 
 rested from his works of creation : for which reason they were commanded 
 to keep the day they had chosen in the strictest manner. (Al Beidawi, 
 Jallalo'ddin.) 
 
 5 This passage is supposed to have been revealed at Medina, on occasion 
 of Hamza, Mohammed's uncle, being slain at the battle of Ohod. For the 
 infidels having abused his dead body, by taking out his bowels, and cutting 
 off his ears and his nose, when Mohammed saw it, he swore that if GOD 
 granted him success, he would retaliate those cruelties on seventy of the 
 Koreish ; but he was by these words forbidden to execute what he had sworn, 
 and he accordingly made void his oath. (Al Beidawi, Jallalo'ddin.) Abulfeda 
 makes the number on which Mohammed swore to wreak his vengeance to be 
 but thirty (Abulf. Vit. Moh. p. 68): but it may be observed, by the way, that 
 the translator renders the passage in that author, GOD hath revealed unto me 
 that I shall retaliate, &c., instead of, // GOD grant me victory over the Koreish, 
 / will retaliate, &c., reading Lam adhharni, for adhfarni ; GOD, far from 
 putting this design into the prophet's head by a revelation, expressly for- 
 bidding him to put it in execution. 
 
CHAP, xvii.] THE NIGHT-JOURNEY 271 
 
 patiently, verily this will be better for the patient. 1 Where- 
 fore do thou bear opposition with patience ; but thy patience 
 shall not be practicable, unless with GOD'S assistance. And 
 be not thou grieved on account of the unbelievers ; neither be 
 thou troubled for that which they subtly devise for GOD 
 is with those who fear him, and are upright. 
 
 XVII 
 
 THE CHAPTER OF THE NIGHT-JOURNEY 2 
 
 Revealed at Mecca. 3 
 
 IN THE NAME OF THE MOST MERCIFUL GOD. 
 
 (XV.) 4 TD RAISE be unto him, who transported his servant 
 X by night, from the sacred temple of Mecca to the 
 farther temple of Jerusalem, 5 the circuit of which we have 
 blessed, that we might show him some of our signs ; for God 
 is he who heareth, and seeth. And we gave unto Moses the 
 book of the law, and appointed the same to be a direction unto 
 the children of Israel, commanding them, saying, Beware that 
 ye take not any other patron besides me. O posterity of 
 those whom we carried in the ark with Noah : 6 verily he was 
 
 1 Here, says Al Beidawi, the Koran principally points at Mohammed, who 
 was of all men the most conspicuous for meekness and clemency. 
 
 8 The reason of this inscription appears in the first words. Some entitle 
 the chapter, The children of Israel. 
 
 3 Some except eight verses, beginning at these words, It wanted little 
 but, &c. (p. 279), * Section XV begins. 
 
 5 From whence he was carried through the seven heavens to the presence 
 of GOD, and brought back again to Mecca the same night. This journey of 
 Mohammed to heaven is so well known that I may be pardoned if I omit 
 the description of it. The English reader may find it in Dr. Prideaux's Life 
 of Mahomet (see Morgan's Mahometism Explained, vol. 2), and the learned 
 in Abulfeda (Vit. Moham. cap. 19), whose annotator has corrected several 
 mistakes in the relation of Dr. Prideaux, and in other writers. It is a 
 dispute among the Mohammedan divines, whether their prophet's night- 
 journey was really performed by him corporeally, or whether it was only a 
 dream or vision. Some think the whole was no more than a vision ; and 
 allege an express tradition of Moawiyah (Vit. Moham, c. 18), one of 
 Mohammed's successors, to that purport. Others suppose he was carried 
 bodily to Jerusalem, but no farther ; and that he ascended thence to heaven 
 in spirit only. But the received opinion is, that it was no vision, but that 
 he was actually transported in the body to his journey's end ; and if any 
 impossibility be objected, they think it a sufficient answer to say, that it 
 might easily be effected by an omnipotent agent. (Al Beidawi.) 
 
 6 The commentators are put to it to find out the connection of these words 
 with the foregoing. Some think the accusative case is here put for the voca- 
 tive, as I have translated it ; and others interpret the words thus, Take not 
 for your patrons besides me, the posterity of those, &c., meaning, mortal men. 
 
272 THE KORAN [CHAP. xvii. 
 
 a grateful servant. And we expressly declared unto the 
 children of Israel in the book of the law, saying, Ye will surely 
 commit evil in the earth twice, 1 and ye will be elated with 
 great insolence. And when the punishment threatened for 
 the first of those transgressions came to be executed, we sent 
 against you our servants, 2 endued with exceeding strength 
 in war, and they searched the inner apartments of your 
 houses ; and the prediction became accomplished. After- 
 wards we gave you the victory over them, 3 in your turn, and 
 we granted you increase of wealth and children, and we made 
 you a more numerous people, saying, If ye do well, ye will 
 do well to your own souls ; and if ye do evil, ye will do it unto 
 the same. And when the punishment threatened or your 
 latter transgression come to be executed, we sent enemies against 
 you to afflict you, 4 and to enter the temple, as they entered 
 it the first time, and utterly to destroy that which they 
 had conquered. Peradventure your LORD will have mercy 
 on you hereafter ; but if ye return to transgress a third time we 
 
 1 Their first transgression was their rejecting the decisions of the law, 
 their putting Isaiah to death (Al Beidawi), and their imprisoning of Jere- 
 miah ( J allalo'ddin ); and the second, was their slaying of Zachariah and John 
 the Baptist, and their imagining the death of JESUS. (Jallalo'ddin.) 
 
 * These were Jalut, or Goliah, and his forces (Jallalo'ddin, Yahya); 
 or Sennacherib the Assyrian ; or else Nebuchadnezzar, whom the Eastern 
 writers called Bakthnasr (which was, however, only his surname, his true 
 name being Gudarz, or Raham), the governor of Babylon under Lohorasp, 
 king of Persia (Al Zamakhshari, Al Beidawi), who took Jerusalem, and 
 destroyed the temple. 
 
 3 By permitting David to kill Goliah ; or by the miraculous defeat of 
 Sennacherib's army ; or for that GOD put it into the heart of Bahman the 
 son of Isfandiyar, when he succeeded his grandfather Lohorasp, to order 
 Kiresh, or Cyrus, then governor of Babylon, to send home the Jews from 
 their captivity, under the conduct of Daniel ; which he accordingly did, 
 and they prevailed against those whom Bakhtnasr had left in the land. 
 (Al Zamakh., Al Beidawi.) 
 
 * Some imagine the army meant in this place was that of Bakhtnasr 
 (Yahya, Jallalo'ddin)'; but others say the Persians conquered the Jews this 
 second time, by the arms of Gudar/ (by whom they seem to intend Antiochus 
 Kpiphanes), one of the successors- of Alexander at Babylon. It is related 
 that the general in this expedition, entering the temple, saw blood bubbling 
 up on the great altar, and asking the reason of it, the Jews told him it was 
 the blood of a sacrifice which had not been accepted of GOD ; to which he 
 replied, that they had not told him the truth, and ordered a thousand of 
 them to be slain on the altar ; but the blood not ceasing, he told them, 
 that if they would not confess the truth, he would not spare one of them ; 
 whereupon they acknowledged it was the blood of John : and the general 
 said, Thus hath your LORD taken vengeance on you ; and then cried out, O 
 John, my LORD and thy LORD knoweth what hath befallen thy people for thy 
 sake ; wherefore let thy blood stop, by GOD'S permission, lest I leave not one 
 of them alive ; upon which the blood immediately stopped. (Al Beidawi.) 
 These are the explanations of the commentators, wherein their ignorance 
 in ancient history is sufficiently manifest ; though perhaps Mohammed 
 himself, in this latter passage, intended the destruction of Jerusalem by the 
 Romans. 
 
CHAP, xvii.] THE NIGHT-JOURNEY , 273 
 
 also will return to chastise you -, 1 and we have appointed hell 
 to be the prison of the unbelievers. Verily this Koran 
 direct eth unto the way which is most right, and declareth 
 unto the faithful, who do good works, that they shall receive 
 a great reward ; and that for those who believe not in the 
 life to come, we have prepared a grievous punishment. Man 
 pray eth for evil, as he pray eth for good ; 2 for man is hasty. 3 
 We have ordained the night and the day for two signs of our 
 power : afterwards we blot out the sign of the night, and we 
 cause the sign of the day to shine forth, that ye may endeav- 
 our to obtain plenty from your LORD by doing your business 
 therein, and that ye may know the number of years, and the 
 computation of time ; and everything necessary have we 
 explained by a perspicuous explication. The fate 4 of every 
 man have we bound about his neck ; 5 and we will produce 
 unto him, on the day of resurrection, a book wherein his 
 actions shall be recorded : it shall be offered him open, and 
 the angels shall say unto him, Read thy book ; thine own soul 
 will be a sufficient accountant against thee, this day. 6 He 
 who shall be rightly directed, shall be directed to the advant- 
 age only of his own soul ; and he who shall err, shall err only 
 against the same : neither shall any laden soul be charged 
 with the burthen of another. We did not punish any people, 
 until we had first sent an apostle to warn them. And when 
 we resolved to destroy a city, we commanded the inhabitants 
 
 1 And this came accordingly to pass : for the Jews being again so wicked 
 as to reject Mohammed, and conspire against his life, God delivered them 
 into his hands ; and he exterminated the tribe of Koreidha, and slew the 
 chiefs of Al Nadir, and obliged the rest of the Jewish tribes to pay tribute. 
 (Al Beidawi.) 
 
 2 Out of ignorance, mistaking evil for good ; or making wicked impre- 
 cations on himself and others, out of passion and impatience. 
 
 3 Or inconsiderate, not weighing the consequence of what he asks. It is 
 said that the person here meant is Adam, who, when the breath of life was 
 breathed into his nostrils, and had reached so far as his navel, though the 
 lower part of his body was, as yet, but a piece of clay, must needs try to rise 
 up, and got an ugly fall in consequence. But others pretend the passage was 
 revealed on the following occasion. Mohammed committed a certain 
 captive to the charge of his wife, Sawda bint Zamaa, who, moved with com- 
 passion at the man's groans, unbound him, and let him escape : upon which 
 the prophet, in the first moments of his anger, wished her hand might fall 
 off ; but immediately composing himself, said aloud, God, I am but a 
 man ; therefore turn my curse into a blessing. (Jallalo'ddin.) 
 
 K * Literally, the bird, which is here used to signify a man's fortune or success ; 
 the Arabs, as well as the Greeks and Romans, taking omens from the flight 
 of birds, which they supposed to portend good luck, if they flew from the 
 left to the right, but if from the right to the left, the contrary ; the like judg- 
 ment they also made when certain beasts passed before them. 
 
 5 Like a collar, which he cannot by any means get off. See Sale, Prel. 
 Disc. Sect. IV. 
 
 6 Sale, Prel. Disc. Sect. IV. 
 
274 THE KORAN [CHAP. xvn. 
 
 thereof, who lived in affluence, to obey our apostle ; but they 
 acted corruptly therein : wherefore the sentence was justly 
 pronounced against that city ; and we destroyed it with an 
 utter destruction. And how many generations have we 
 consumed since Noah ? for thy LORD sufficiently knoweth 
 and seeth the sins of his servants. Whosoever chooseth this 
 transitory life, we will bestow on him therein beforehand that 
 which we please ; on him, namely, whom we please : after- 
 wards will we appoint him hell for his abode ; he shall be 
 thrown into the same to be scorched, covered with ignominy, 
 and utterly rejected from mercy. But whosoever chooseth 
 the life to come, and directeth his endeavour towards the 
 same, being also a true believer ; the endeavour of these shall 
 be acceptable unto God. On all will we bestow the blessings 
 of this life, both on these and on those, of the gift of thy LORD ; 
 for the gift of thy LORD shall not be denied unto any. 
 Behold, how we have caused some of them to surpass others 
 in wealth and dignity : but the next life shall be more consider- 
 able in degrees of honour, and greater in excellence. Set not 
 up another god with the true GOD, lest thou sit down in disgrace 
 and destitute. Thy LORD hath commanded that ye worship 
 none, besides him ; and that ye show kindness unto your 
 parents, whether the one of them, or both of them attain to 
 old age with thee. 1 Wherefore say not unto them, Fie on 
 you ! neither reproach them, but speak respectfully unto 
 them ; and submit to behave humbly 2 towards them, out of 
 tender affection, and say, O LORD, have mercy on them both, 
 as they nursed me when I was little. Your LORD well know- 
 eth that which is in your souls ; whether ye be men of 
 integrity : and he will be gracious unto those who sincerely 
 return unto him. And give unto him who is of kin to you 
 his due, 3 and also unto the poor, and the traveller. And waste 
 not thy substance profusely : for the profuse are brethren of 
 the devils : 4 and the devil was ungrateful unto his LORD. But 
 if thou turn from them, in expectation of the mercy which 
 thou hopest from thy LORD ; 5 at least, speak kindly unto 
 
 1 That is, receiving their support and maintenance from thee. 
 
 1 Literally, Lower the wing of humility, &c. 
 
 3 That is, friendship and affection, and assistance in time of need. 
 
 * Prodigality, and squandering away one's substance in folly or luxury, 
 being a very great sin. The Arabs were particularly guilty of extravagance in 
 killing camels, and distributing them by lot, merely out of vanity and 
 ostentation ; which they are forbidden by this passage, and commanded to 
 bestow what they could spare on their poor relations, and other indigent 
 people. (Al Beidawi.) 
 
 6 That is, If thy present circumstances will not permit thee to assist others, 
 defer thy charity till GOD shall grant thee better ability. 
 
CHAP, xvn.] THE NIGHT-JOURNEY 275 
 
 them. And let not thy hand be tied up to thy neck ; neither 
 open it with an unbounded expansion, 1 lest thou become 
 worthy of reprehension, and be reduced to poverty. Verily 
 thy LORD will enlarge the store of whom he pleaseth, and will 
 be sparing unto whom he pleaseth ; for he knoweth and regard- 
 eth his servants. Kill not your children for fear of being 
 brought to want ; we will provide for them and for you : verily 
 the killing them is a great sin. 2 Draw not near unto fornica- 
 tion ; for it is wickedness, and an evil way. Neither slay the 
 soul which GOD hath forbidden you to slay, unless for a just 
 cause ; 3 and whosoever shall be slain unjustly we have given 
 his heir power to demand satisfaction ; 4 but let him not exceed 
 the bounds of moderation in putting to death the murderer in too 
 cruel a manner, or by revenging his friend's blood on any other 
 than the person who killed him ; since he is assisted by this 
 law. 5 And meddle not with the substance of the orphan, 
 unless it be to improve it, until he attain his age of strength : 6 
 and perform your covenant ; for the performance of your 
 covenant shall be inquired into hereafter. And give full 
 measure, when you measure aught ; and weigh with a just 
 balance. This will be better, and more easy for determining 
 every man's due. 1 And follow not that whereof thou hast no 
 knowledge ; 8 for the hearing, and the sight, and the heart, 
 each of these shall be examined at the last day. Walk not 
 proudly in the land, for thou canst not cleave the earth, 
 neither shalt thou equal the mountains in stature. All this 
 is evil, and abominable in the sight of thy LORD. These 
 precepts are a part of the wisdom which thy LORD hath re- 
 vealed unto thee. Set not up any other god as equal unto 
 GOD, lest thou be cast into hell, reproved and rejected. Hath 
 
 1 i.e., Be neither niggardly nor profuse, but observe the mean between 
 the two extremes, wherein consists true liberality. (Al Beidawi.) 
 
 2 See Chaps. VI. and LXXXI. 
 
 3 The crimes for which a man may justly be put to death are these : 
 apostasy, adultery and murder. (Al Beidawi.) 
 
 4 It being at the option of the heir, or next of kin, either to take the life 
 of the murderer or to accept of a fine in lieu of it. (See Chap. II.) 
 
 5 Some refer the pronoun he to the person slain, for the avenging whose 
 death this law was made ; some to the heir, who has a right granted him 
 to demand satisfaction for his friend's blood (Yahya) ; and others to him 
 who shall be slain by the heir, if he carry his vengeance too far. (Al Beidawi.) 
 
 e See Chap. IV. 
 
 7 Or, more advantageous^ in the end. (Al Beidawi, Al Zamakh.) 
 
 8 i.e., Vain and uncertain opinions, which thou hast not good reason to 
 believe true or at least probable. Some interpret the words, Accuse not 
 another of a crime whereof thou hast no knowledge : supposing they forbid 
 the bearing false witness, or the spreading or giving credit to idle reports of 
 others. (Al Beidawi, Al Zamakh.) 
 
276 THE KORAN [CHAP. xvn. 
 
 your LORD preferably granted unto you sons, and taken for 
 himself daughters from among the angels P 1 Verily in 
 asserting this ye utter a grievous saying. And now have we 
 used various arguments and repetitions in this Koran, that 
 they may be warned ; yet it only rendereth them more dis- 
 posed to fly from the truth. Say unto the idolaters, If there 
 were other gods with him, as ye say, they would surely seek 
 an occasion of making some attempt against the possessor of 
 the throne : 2 GOD forbid ! and far, very far, be that from him 
 which they utter ! The seven heavens praise him, and the 
 earth, and all who are therein : neither is there anything 
 which doth not celebrate his praise ; but ye understand not 
 their celebration thereof : he is gracious and merciful. When 
 thou readest the Koran, we place between thee and those who 
 believe not in the life to come, a dark veil ; and we put 
 coverings over their hearts, lest they should understand it, and 
 in their ears thickness of hearing. And when thou makest 
 mention, in repeating the Koran, of thy LORD only, 3 they turn 
 their backs, flying the doctrine of his unity. We well know with 
 what design they hearken when, they hearken unto thee, and 
 when they privately discourse together : when the ungodly 
 say, Ye follow no other than a madman. Behold ! what 
 epithets they bestow on thee. But they are deceived ; neither 
 can they find any just occasion to reproach thee. They also say, 
 After we shall have become bones and dust, shall we surely be 
 raised a new creature ? Answer, Be ye stones, or iron, or 
 some creature more improbable in your opinions to be raised 
 to life. But they will say, Who shall restore us to life ? 
 Answer, He who created you the first time : and they will 
 wag their heads at thee, saying, When shall this be ? Answer, 
 Peradventure it is nigh. On that day shall GOD call you 
 forth from your sepulchres, and ye shall obey, with celebration 
 of his praise ; 4 and ye shall think that ye tarried 5 but a little 
 while. Speak unto my servants, that they speak mildly unto 
 the unbelievers, lest ye exasperate them ; for Satan soweth 
 discord among them, and Satan is a declared enemy unto 
 man. Your LORD well knoweth you ; if he pleaseth, he will 
 
 1 See Chap. XVI. 
 
 2 i.e., They would in all probability contend with GOD for superiority, and 
 endeavour to dethrone him, in the same manner as princes act with one 
 another on earth. 
 
 3 Not allowing their gods to be his associates, nor praying their inter- 
 cession with him. 
 
 4 The dead, says Al Beidawi, at his call shall immediately rise, and shaking 
 the dust off their heads, shall say, Praise be unto thee, God. 
 
 5 viz., In your graves ; or, in the world. 
 
CHAP, xvii.] THE NIGHT- JOURNEY 277 
 
 have mercy on you, or, if he pleaseth, he will punish you : l 
 and we have not sent thee to be a steward over them. Thy 
 LORD well knoweth all persons in heaven and on earth. 2 We 
 have bestowed peculiar favours on some of the prophets, 
 preferably to others ; and we gave unto David the psalms. 3 
 Say, Call upon those whom ye imagine to be gods besides him ; 
 yet they will not be able to free you from harm, or to turn 
 it on others. Those whom ye invoke, 4 do themselves desire 
 to be admitted to a near conjunction with their LORD ; striving 
 which of them shall approach nearest unto him : they also 
 hope for his mercy, and dread his punishment ; for the punish- 
 ment of thy LORD is terrible. There is no city but we will 
 destroy the same before the day of resurrection, or we will 
 punish it with a grievous punishment. This is written in 
 the book of our eternal decrees. Nothing hindered us from 
 sending thee with miracles, except that the former nations 
 have charged them with imposture. We gave unto the tribe 
 of Thamud, at their demand, the she-camel visible to their 
 sight ; yet they dealt unjustly with her : 5 and we send not a 
 prophet with miracles, but to strike terror. Remember when 
 we said unto thee, Verily thy LORD encompasseth men by 
 his knowledge and power. We have appointed the vision 
 which we showed thee, 6 and also the tree 7 cursed in the Koran 
 
 1 These words are designed as a pattern for the Moslems to follow, in 
 discoursing with the idolaters ; by which they are taught to use soft and 
 dubious expressions, and not to tell them directly that they are doomed to 
 hell fire ; which, besides the presumption in offering to determine the sen- 
 tence of others, would only make them more irreconcilable enemies. 
 
 * And may choose whom he pleases for his ambassador. This is an answer 
 to the objections of the Koreish, that Mohammed was the orphan pupil of Abu 
 Taleb, and followed by a parcel of naked and hungry fellows. ( Al Beidawi. ) 
 
 3 Which were a greater honour to him than his kingdom ; and wherein 
 Mohammed and his people are foretold by these words, among others 
 (Marracc. in Ale. p. 28, &c. Prid. Life of Mah. p. 122) : The righteous shall 
 inherit the earth (Psal. xxxvii. 28. Al Beidawi). 
 
 * viz., The angels and prophets, who are the servants of GOD as well 
 as yourselves. 5 See Chap. VII. 
 
 e Mohammed's journey to heaven is generally agreed to be intended in 
 this place ; which occasioned great heats and debates among his followers, 
 till they were quieted by Abu Beer's bearing testimony to the truth of it. 
 (Abulf. Vit. Moh. p. 39, and not. ibid. Prideaux, Life of Mah. p. 50, and Sale, 
 Prel. Disc. Sect. II.). The word vision, here used, is urged by those who 
 take this journey to have been no more than a dream, as a plain confirmation 
 of their opinion. Some, however, suppose the vision meant in this passage 
 was not the night- journey, but the dream Mohammed saw at Al Hodeibiya, 
 wherein he seemed to make his entrance into Mecca (see Chap. XLVIIL); or 
 that at Bedr (see Chap. VIII.) ; or else a vision he had relating to the family 
 of Ommeya, whom he saw mount his pulpit, and jump about in it like 
 monkeys ; upon which he said, This is their portion in this world, which they 
 have gained by their profession of Islam (Al Beidawi). But if any of these 
 latter expositions be true, the verse must have been revealed at Medina. 
 
 ' Called Al Zakkum, which springs from the bottom of hell. 
 
278 THE KORAN [CHAP. xvn. 
 
 only for an occasion of dispute unto men, and to strike them 
 with terror ; but it shall cause them to transgress only the 
 more enormously. And remember when we said unto the 
 angels, Worship Adam ; and they all worshipped him except 
 Eblis, who said, Shall I worship him whom thou hast created 
 of clay ? And he said, What thinkest thou, as to this man 
 whom thou hast honoured above me ? verily, if thou grant 
 me respite until the day of resurrection, I will extirpate his 
 offspring, except a few. God answered, Begone, / grant 
 ihee respite : but whosoever of them shall follow thee, hell 
 shall surely be your reward ; an ample reward for your 
 demerits I 1 And entice to vanity such of them as thou canst, 
 by thy voice ; and assault them on all sides with thy horsemen 
 and thy footmen ; 2 and partake with them in their riches, and 
 their children ; 3 and make them promises ; (but the devil 
 shall make them no other than deceitful promises :) as to 
 my servants, thou shalt have no power over them ; for thy 
 LORD is a sufficient protector of those who trust in him. It is 
 your LORD who driveth forward the ships for you in the sea, 
 that ye may seek to enrich yourselves of his abundance by 
 commerce ; for he is merciful towards you. When a misfor- 
 tune befalleth you at sea, the false deities whom ye invoke 
 are forgotten by you, except him alone : yet when he bringeth 
 you safe to dry land, ye retire afar off from him, and return to 
 your idols ; for man is ungrateful. 4 Are ye therefore secure 
 that he will not cause the dry land to swallow you up, or 
 that he will not send against you a whirlwind driving the sands 
 to overwhelm you ? then ye find none to protect you. Or are ye 
 secure that he will not cause you again to commit yourselves 
 to the sea another time, and send against you a tempestuous 
 wind, and drown you ; for that ye have been ungrateful ? 
 then shall ye find none to defend you against us, in that 
 distress. And now have we honoured the children of Adam 
 by sundry peculiar privileges and endowments ; and we have 
 given them conveniences of carriage by land and by sea, 
 and have provided food for them of good things ; and we 
 have preferred them before many of our creatures which we 
 have created, by granting them great prerogatives. On a 
 
 1 See Chap II. and Chap. VII. 
 8 i.e., With all thy forces. 
 
 3 Instigating them to get wealth by unlawful means, and to spend it in 
 supporting vice and superstition ; and tempting them to incestuous mix- 
 tures, and to give their children names in honour of their idols, as Abd 
 Yaghuth, Abd' al Uzza, &c. (Al Beidawi.) 
 
 4 See Chap. X. 
 
CHAP, xvii.] THE NIGHT-JOURNEY 279 
 
 certain day we will call all men to judgment with their respec- 
 tive leaders r 1 and whosoever shall have his book given him 
 into his right hand, they shall read their book with joy and 
 satisfaction ; 2 and they shall not be wronged a hair. 3 And 
 whoever hath been blind in this life, shall be also blind in the 
 next, and shall wander more widely from the path of salva- 
 tion. It wanted little but the unbelievers had tempted thee to 
 swerve from the instructions which we had revealed unto thee, 
 that thou shouldest devise concerning us a different thing ; 4 
 and then would they have taken thee for their friend : and 
 unless we had confirmed thee, thou hadst certainly been very 
 near inclining unto them a little. Then would we surely 
 have caused thee to taste the punishment of life, and the 
 punishment of death ; 5 and thou shouldest not have found 
 any to protect thee against us. 1he<unbelievers had likewise 
 almost caused thee to depart the land, that they might have 
 expelled thee thence : 6 but then should they not have tarried 
 
 1 Some interpret this of the prophet sent to every people ; others, of the 
 heads of sects ; others, of the various religions professed in the world ; others, 
 of the books which shall be given to every man at the resurrection, containing 
 a register of his good and bad actions. 
 
 2 See Sale, Prel. Disc. Sect. IV. 
 
 3 See Chap. IV., p. 80, note 5. 
 
 * These are generally supposed to have been the tribe of Thakif, the 
 inhabitants of Al Tayef, who insisted on Mohammed's granting them several 
 very extraordinary privileges, as the terms of their submission to him ; 
 for they demanded that they might be free from the legal contribution of 
 alms, and from observing the appointed times of prayer ; that they might 
 be allowed to keep their idol Allat for a certain time (Sale, Prel. Disc. Sect. I.), 
 and that their territory might be declared a place of security and not be 
 violated, like that of Mecca, &c. And they added, that if the other Arabs 
 asked him the reason of these concessions, he should say, that GOD had 
 commanded him so to do (Al Beidawi, Jallalo'ddin. Abulf. Vit. Moham. 
 p. 126, &c.). According to which explanation it is plain this verse must 
 have been revealed long after the Hejra. Some, however, will have the 
 passage to have been revealed at Mecca, on occasion of the Koreish ; who 
 told Mohammed they would not suffer him to kiss the black stone in the wall 
 of Caaba, unless he also visited their idols, and touched them with his hand, 
 to show his respect. 
 
 6 i.e., Both of this life and the next. Some interpret the first of the punish- 
 ment in the next world, and the latter of the torture of the sepulchre. (Al 
 Beidawi.) 
 
 6 The commentators differ as to the place where this passage was 
 delivered, and the occasion of it. Some think it was revealed at Mecca, 
 and that it refers to the violent enmity which the Koreish bore Mohammed, 
 and their restless endeavours to make him leave Mecca (Al Beidawi), 
 as he was at length obliged to do. But as the persons here spoken of seem 
 not to have prevailed in their project, others suppose that the verse was 
 revealed at Medina, on the following occasion. The Jews, envious of 
 Mohammed's good reception and stay there, told him, by way of counsel, 
 that Syria was the land of the prophets, and that if he was really a prophet 
 he ought to go thither. Mohammed seriously reflecting on what they had 
 said, began to think they had advised him well ; and actually set out, and 
 proceeded a day's journey on his way to Syria : whereupon GOD acquainted 
 
280 THE KORAN [CHAP. xvii. 
 
 therein after thee, except a little while. 1 This is the method 
 of dealing which we have prescribed ourselves in respect to our 
 apostles, whom we have already sent before thee : and thou 
 shalt not find any change in our prescribed method. Regularly 
 perform thy prayer at the declension of the sun, 2 at the first 
 darkness of the night, 3 and the prayer of daybreak ; 4 for 
 the prayer of daybreak is borne witness unto by the angels. 5 
 And watch some part of the night in the same exercise, as a 
 work of supererogation for thee ; peradventure thy LORD 
 will raise thee to an honourable station. 6 And say, O LORD, 
 cause me to enter with a favourable entry, and cause me to 
 come forth with a favourable coming forth ; 7 and grant me 
 from thee an assisting power. And say, Truth is come, and 
 falsehood is vanished : for falsehood is of short continuance. 8 
 We send down of the Koran that which is a medicine and a 
 mercy unto, the true believers, but it shall only increase the 
 perdition of the unjust. When we bestow favours on man, 
 he retireth and withdraweth himself ungratefully from us : 
 but when evil toucheth him, he despaireth of our mercy. 
 Say, Every one acteth after his own manner : 9 but your LORD 
 
 him with their design by the revelation of this verse ; and he returned to 
 Medina (Al Beidawi, Jallalo'ddin). 
 
 1 This was fulfilled, according to the former of the above-mentioned 
 explanations, by the loss of the Koreish at Bedr ; and according to the 
 latter, by the great slaughter of the Jews of Koreidha and Al Nadir. (Al 
 Beidawi, Jallalo'ddin.) 
 
 2 i.e., At the time of noon prayer, when the sun declines from the meridian ; 
 or, as some choose to translate the words, at the setting of the sun, which is 
 the time of the first evening prayer. 
 
 3 The time of the last evening prayer. 
 
 * Literally, the reading of the daybreak ; whence some suppose the reading 
 of the Koran at that time is here meant. 
 
 5 viz., The guardian angels, who, according to some, are relieved at that 
 time ; or else the angels appointed to make the change of night into day, &c. 
 (Al Beidawi.) 
 
 6 According to a tradition of Abu Horeira, the honourable station here 
 intended is that of intercessor for others. (Al Beidawi.) 
 
 7 That is, Grant that I may enter my grave with peace, and come forth 
 from it, at the resurrection, with honour and satisfaction. In which sense 
 this petition is the same with that of Balaam, Let me die the death of the 
 righteous, and let my last end be like his (Numb, xxiii. 10). But as the 
 person here spoken to is generally supposed to be Mohammed, the com- 
 mentators say he was commanded to pray in these words for a safe departure 
 from Mecca, and a good reception at Medina ; or for a sure refuge in the 
 cave, where he hid himself when he fled from Mecca (Sale, Prel. Disc. Sect. II.); 
 or (which is the more common opinion) for a victorious entrance into Mecca, 
 and a safe return thence (Al Beidawi, Jallalo'ddin.) 
 
 8 These words Mohammed repeated, when he entered the temple of Mecca, 
 after the taking of that city, and cleansed it of the idols ; a great number of 
 which are said to have fallen down on his touching them with the end of 
 the stick he held in his hand. (Al Beidawi, Jallalo'ddin. Vide Gagnier, 
 Vie de Mahomet, torn. 2, p. 127.) 
 
 9 i.e., According to his judgment or opinion, be it true or false ; or according 
 
CHAP, xvii.] THE NIGHT-JOURNEY 281 
 
 best knoweth who is most truly directed in his way. They 
 will ask thee concerning the spirit : l answer, The spirit was 
 created at the command of my LORD : 2 but ye have no know- 
 ledge given unto you, except a little. 3 If we pleased, we 
 should certainly take away that which we have revealed unto 
 thee ; 4 in such case thou couldest not find any to assist thee 
 therein against us, unless through mercy from thy LORD ; 
 for his favour towards thee hath been great. Say, Verily, if 
 men and genii were purposely assembled, that they might 
 produce a book like this Koran, they could not produce one 
 like unto it, although the one of them assisted the other. And 
 we have variously propounded unto men in this Koran, every 
 kind of figurative argument ; but the greater part of men 
 refuse to receive it, merely out of infidelity. And they say, 
 We will by no means believe on thee, until thou cause a spring 
 of water to gush forth for us out of the earth ; 5 or thou hast 
 a garden of palm-trees and vines, and thou cause rivers to 
 spring forth from the midst thereof in abundance ; or thou 
 cause the heaven to fall down upon us, as thou hast given out, 
 in pieces ; or thou bring down GOD and the angels to vouch 
 for thee ; or thou hast a house of gold ; or thou ascend by a 
 ladder to heaven : neither will we believe thy ascending 
 thither alone, 6 until thou cause a book to descend unto us, 
 bearing witness of thee, which we may read. Answer, My 
 LORD be praised ! Am I other than a man, sent as an apostle ? 
 
 to the bent of his mind, and the natural constitution of his body. (Al 
 Beidawi.) 
 
 1 Or the soul of man. Some interpret it of the angel Gabriel, or of the 
 divine revelation. (Al Beidawi.) 
 
 1 viz., By the word Kun, i.e., Be ; consisting of an immaterial substance, 
 and not generated, like the body. But, according to a different opinion, 
 this passage should be translated, The spirit is of those things, the knowledge 
 of which thy Lord hath reserved to himself. For it is said that the Jews bid the 
 Koreish ask Mohammed to relate the history of those who slept in the cave, 
 and of Dhu'lkarnein (see the next chapter), and to give them an account 
 of the soul of man ; adding, that if he pretended to answer all the three 
 questions, or could answer none of them, they might be sure he was no 
 prophet, but if he gave an answer to one or two of the questions and was 
 silent as to the other, he was really a prophet. Accordingly, when they 
 propounded the questions to him, he told them the two histories, but ac- 
 knowledged his ignorance as to the origin of the human soul. (Al Beidawi.) 
 
 3 All your knowledge being acquired from the information of your senses, 
 which must necessarily fail you in spiritual speculations, without the 
 assistance of divine revelation. (Al Beidawi.) 
 
 4 viz., The Koran ; by erasing it both from the written copies, and the 
 tnemories of men. 
 
 6 This and the following miracles were demanded of Mohammed by the 
 Koreish, as proofs of his mission. 
 
 6 As thou pretendest to have done in thy night- journey ; but of which no 
 Han was witness, 
 
282 THE KORAN [CHAP. xvn. 
 
 And nothing hindereth men from believing, when a direction 
 is come unto them, except that they say, Hath GOD sent a 
 man for his apostle ? Answer, If the angels had walked on 
 earth as familiar inhabitants thereof, we had surely sent down 
 unto them from heaven an angel for our apostle. Say, GOD 
 is a sufficient witness between me and you : for he knoweth 
 and regardeth his servants. Whom GOD shall direct, he shall 
 be the rightly directed ; and whom he shall cause to err, thou 
 shalf find none to assist, besides him. And we will gather 
 them together on the day of resurrection, creeping on their 
 faces, blind, and dumb, and deaf i 1 their abode shall be hell ; 
 so often as the fire thereof shall be extinguished, we will 
 rekindle a burning flame to torment them. 2 This shall be their 
 reward, because they disbelieve in our signs, and say, When 
 we shall have been reduced to bones and dust, shall we surely 
 be raised new creatures ? Do they not perceive that GOD, 
 who created the heavens and the earth, is able to create other 
 bodies, like their present ? And he hath appointed them a 
 limited term ; 3 there is no doubt thereof : but the ungodly 
 reject the truth, merely out of unbelief. Say, If ye possessed 
 the treasures of the mercy of my LORD, ye would surely 
 refrain from using them, for fear of spending them ; 4 for man 
 is covetous. We heretofore gave unto Moses the power of 
 working nine evident signs. 5 And do thou ask the children 
 of Israel as to the story of Moses ; 6 when he came unto them, 
 and Pharaoh said unto him, Verily I esteem thee, O Moses, 
 
 1 See Sale, Prel. Disc. Sect. IV. 
 
 2 i.e., When the fire shall go out or abate for want of fuel, after the consump- 
 tion of the skins and flesh of the damned, we will add fresh vigour to the 
 flames by giving them new bodies. (Al Beidawi. See Chap. IV.) 
 
 3 Of life, or resurrection. 
 
 4 That is, lest they should be exhausted. 
 
 6 These were, the changing his rod into a serpent, the making his hand 
 white and shining, the producing locusts, lice, frogs, and blood, the dividing 
 of the Red Sea, the bringing water out of the rock, and the shaking of Mount 
 Sinai over the children of Israel. In lieu of the three last some reckon the 
 inundation of the Nile, the blasting of the corn, and scarcity of the fruits 
 of the earth. (Al Beidawi, Jallalo'ddin.) These words, however, are 
 interpreted by others, not of nine miracles, but of nine commandments, 
 which Moses gave his people, and were thus numbered up by Mohammed 
 himself to a Jew, who asked him the question, viz., That they should not be 
 guilty of idolatry, nor steal, nor commit adultery or murder, nor practise 
 sorcery or usury, nor accuse an innocent man to take away his life, or a modest 
 woman of whoredom, nor desert the army ; to which he added the observing 
 of the sabbath, as a tenth commandment, but which peculiarly regarded 
 the Jews : upon which answer, it is said, the Jew kissed the prophet's 
 hands and feet. (Al Beidawi.) 
 
 6 Some think these words are directed to Moses, who is hereby commanded 
 to demand the children of Israel of Pharaoh, that he might let them go with 
 him. 
 
CHAP. XVII.] THE NIGHT-JOURNEY 28$ 
 
 to be deluded by sorcery. Moses answered, Thou well know- 
 est that none hath sent down these evident signs except the 
 LORD of heaven and earth ; and I surely esteem thee, O 
 Pharaoh, a lost man. Wherefore Pharaoh sought to drive 
 them out of the land ; but we drowned him, and all those 
 who were with him. And we said unto the children of Israel, 
 after his destruction, Dwell ye in the land : and when the 
 promise of the next life shall come to be fulfilled, we will bring 
 you both promiscuously to judgment. We have sent down 
 the^'Kordn with truth, and it hath descended with truth : and 
 we have not sent thee otherwise than to be a bearer of good 
 tidings, and a denouncer of threats. And we have divided the 
 Koran, revealing it by parcels, that thou mightest read it unto 
 men with deliberation ; and we have sent it down, causing it 
 to descend as occasion required. 1 Say, Whether ye believe 
 therein, or do not believe, verily those who have been favoured 
 with the knowledge of the scriptures which were revealed before 
 it, when the same is rehearsed unto them, fall down on their 
 faces, 2 worshipping, and say, Our LORD be praised, for that 
 the promise of our LORD is surely fulfilled ! And they fall 
 down on their faces, weeping ; and the hearing thereof increas- 
 eth their humility. Say, Call upon GOD, or call on the 
 Merciful : by whichsoever of the two names ye invoke him, it 
 is equal ; for he hath most excellent names. 3 Pronounce 
 not thy prayer aloud, neither pronounce it with too low a 
 voice, 4 but follow a middle way between these : and say, 
 Praise be unto GOD, who hath not begotten any child ; who 
 hath no partner in the kingdom, nor hath any to protect 
 him from contempt ; and magnify him by proclaiming his 
 greatness. 
 
 * See Sale, Prel. Disc. Sect. III. 
 8 Literally, on their chins. 
 
 3 The infidels hearing Mohammed say, O GOD, and Merciful, imagined 
 the Merciful was the name of a deity different from GOD, and that he preached 
 the worship of two ; which occasioned this passage. See Chap. VII. 
 
 4 Neither so loud, that the infidels may overhear thee, and thence take 
 occasion to blaspheme and scoff ; nor so softly as not to be heard by the 
 assistants. Some suppose that by the word prayer, in this place, is meant the 
 reading of the Koran. 
 
284 THE KORAN [CHAP. xvm. 
 
 XVIII 
 
 THE CHAPTER OF THE CAVE 1 
 
 Revealed at Mecca. 2 
 
 IN THE NAME OF THE MOST MERCIFUL GOD. 
 
 PRAISE be unto GOD, who hath sent down unto his 
 servant the book of the Koran, and hath not inserted 
 therein any crookedness, but hath made it a straight rule : 
 that he should threaten a grievous punishment unto the 
 unbelievers from his presence ; and should bear good tidings 
 unto the faithful, who work righteousness, that they shall 
 receive an excellent reward, namely, paradise, wherein they 
 shall remain for ever : and that he should warn those who 
 say, -GoD hath begotten issue ; of which matter they have 
 no knowledge, neither had their fathers. A grievous saying 
 it is, which proceedeth from their mouths : they speak no 
 other than a lie. Peradventure thou wilt kill thyself with 
 grief after them, out of thy earnest zeal for their conversion, 
 if they believe not in this new revelation of the Koran. Verily 
 we have ordained whatsoever is on the earth for the ornament 
 thereof, that we might make trial of men, and see which of 
 them excelleth in works ; and we will surely reduce whatever 
 is thereon, to dry dust. Dost thou consider that the com- 
 panions of the cave, 3 and Al Rakim, 4 were one of our signs, 
 
 1 The chapter is thus inscribed because it makes mention of the cave 
 wherein the Seven Sleepers concealed themselves. 
 
 2 Some except one verse, which begins thus, Behave thyself with constancy', 
 &c. 
 
 3 These were certain Christian youths, of a good family in Ephesus, who, 
 to avoid the persecution of the emperor Decius, by the Arab writers called 
 Decianus, hid themselves in a cave, where they slept for a great number of 
 years. (Al Beidawi, Jallalo'ddin, &c.) This apocryphal story, for Baronius 
 Martyrol. ad 27 Julii treats it as no better, and Father Marracci (Alcor. 
 p. 425 ; Prodr. 'part 4, p. 103) acknowledges it to be partly false, or at least 
 doubtful, though he calls Hottinger a monster of impiety, and the off-scum of 
 heretics, for terming it a fable (Hotting. Hist. Orient, p. 40) was borrowed 
 by Mohammed from the Christian traditions (Greg. Turon. et Simeon, Meta- 
 phrast), but has been embellished by him and his followers with several 
 additional circumstances. (D'Herbelot, Bibl. Orient, p. 189.) 
 
 4 What is meant by this word the commentators cannot agree. Some 
 will have it to be the name of the mountain, or the valley, wherein the cave 
 was ; some say it was the name of their dog ; and others (who seem to come 
 nearest the true signification) that it was a brass plate, or stone table, placed 
 near the mouth of the cave, on which the names of the young men were 
 written. There are some, however, who take the companions of Al Rakim 
 to be different from the Seven Sleepers : for they say the former were three 
 men who were driven by ill weather into a cave for shelter, and were shut 
 in there by the falling down of a vast stone, which stopped the cave's mouth ; 
 but on their begging GOD'S mercy, and their relating each of them a merito- 
 rious action which they hoped might entitle them to it, were miraculously 
 
CHAP, xvm.] THE CAVE 285 
 
 and a great miracle ? When the young men took refuge 
 in the cave, they said, O LORD, grant us mercy from before 
 thee, and dispose our business for us to a right issue. Where- 
 fore we struck their ears with deafness, so that they slept with- 
 out disturbance in the cave for a great number of years : then 
 we waked them, that we might know which of the two 
 parties 1 was more exact in computing the space which they 
 had remained there. We will relate unto thee their history 
 with truth. Verily they were young men who had believed 
 in their LORD ; and we had abundantly directed them : and 
 we fortified their hearts with constancy when they stood 
 before the tyrant ; and they said, Our LORD is the LORD of 
 heaven and earth : we will by no means call on any god 
 besides him; for then should we surely utter an extrava- 
 gance. These our fellow people have taken other gods, 
 besides him ; although they bring no demonstrative argu- 
 ment for them : and who is more unjust than he who 
 deviseth a lie concerning GOD ? And they said the one to the 
 other, When ye shall separate yourselves from them, and 
 from the deities which they worship, except Goo, 2 fly into 
 the cave : your LORD will pour his mercy on you abundantly, 
 and will dispose your business for you to advantage. And 
 thou mightest have seen the sun, when it had risen, to decline 
 from their cave towards the right hand ; and when it went 
 down, to leave them on the left hand : 3 and they were in the 
 spacious part of the cave.* This was one of the signs of GOD. 
 Whomsoever GOD shall direct, he shall be rightly directed ; 
 and whomsoever he shall cause to err, thou shalt not find any 
 to defend or to direct. And thou wouldest have judged them 
 to have been awake, while they were sleeping ; 5 and we 
 caused them to turn themselves to the right hand, and to the 
 left. 6 And their dog 7 stretched forth his fore-legs in the 
 
 delivered by the rock's rending in sunder to give them passage. (Al Beidawi, 
 ex trad. Nooman Ebn Bashir.) 
 
 1 viz., Of the sleepers themselves, or others, who were divided in opinion 
 as to the length of their stay in the cave. 
 
 * For they, like other idolaters, worshipped the true GOD and idols also. 
 (Al Beidawi.) 
 
 3 Lest it should be offensive to them, the cave opening towards the south. 
 (Al Beidawi.) 
 
 * i.e., In the midst of it, where they were incommoded neither by the heat 
 of the sun nor the closeness of the cave. (Al Beidawi.) 
 
 5 Because of their having their eyes open, or their frequent turning them- 
 selves from one side to the other. (Al Beidawi.) 
 
 6 Lest their lying so long on the ground should consume their flesh. (Al 
 Beidawi, Jallalo'ddin.) 
 
 7 This dog had followed them as they passed by him when they fled to the 
 
286 THE KORAN [CHAP. xvm. 
 
 mouth of the cave : if thou hadst come suddenly upon them, 
 verily thou wouldest have turned thy back and fled from 
 them, and thou wouldest have been filled with fear at the 
 sight of them. 1 And so we waked them from their sleep, 
 that they might ask questions of one another. One of them 
 spake and said, How long have ye tarried here ? They an- 
 swered, We have tarried a day, or part of a day. The others 
 said, Your LORD best knoweth the time ye have tarried : 2 
 and now send one of you with this your money into the city, 3 
 and let him see which of its inhabitants hath the best and 
 cheapest food, and let him bring you provision from him ; 
 and let him behave circumspectly, and not discover you to 
 any one. Verily, if they come up against you, they will stone 
 you, or force you to return to their religion ; and then shall 
 ye not prosper for ever. And so we made their people 
 acquainted with what had happened to them ; that they might 
 know that the promise of GOD is true, and that there is no 
 doubt of the last hour ; 4 when they disputed among them- 
 selves concerning their matter. 5 And they said, Erect a 
 
 cave, and they drove him away ; whereupon GOD caused him to speak, and 
 he said, / love those who are dear unto God go to sleep therefore, and I will 
 guard you. But some say, it was a dog belonging to a shepherd who followed 
 them, and that the dog followed the shepherd ; which opinion is supported 
 by reading, as some do, cdlebohom, their dog's master, instead of calbohotn, their 
 dog. (Al Beidawi. ) J allalo'ddin adds, that the dog behaved as his masters 
 did, in turning himself, in sleeping, and in waking. The Mohammedans 
 have a great respect for this dog, and allow him a place in paradise with some 
 other favourite brutes : and they have a sort of proverb which they use in 
 speaking of a covetous person, that he would not throw a bone to the dog of 
 the seven sleepers ; nay, it is said that they have the superstition to write his 
 name, which they suppose to be Katmir (though some, as is observed above, 
 think he was called Al Rakim), on their letters which go far, or which pass 
 the sea, as a protection, or kind of talisman, to preserve them from mis- 
 carriage. (La Roque, Voy. de 1' Arabic Heur. p. 74. D'Herbel. ubi sup.) 
 
 1 For that GOD had given them terrible countenances ; or else because of 
 the largeness of their bodies, or the horror of the place. It is related that 
 the Khalif Moawiyah, in an expedition he made against Natolia, passed by 
 the cave of the Seven Sleepers, and would needs send somebody into it, 
 notwithstanding Ebn Abbas remonstrated to him the danger of it, saying, 
 That a better man than him (meaning the prophet) had been forbidden to 
 enter it, and repeated this verse ; but the men the Khalif sent in had no 
 sooner entered the cave, than they were struck dead by a burning wind. 
 (Al Beidawi.) 
 
 * As they entered the cave in the morning, and waked about noon, they at 
 first imagined they had slept half a day, or a day and a half at most ; but 
 when they found their nails and hair grown very long, they used these 
 word". (Al Beidawi.) 
 
 3 Which some commentators suppose was Tarsus. 
 
 4 The long sleep of these young men, and their waking after so many years, 
 being a representation of the state of those who die, and are afterwards raised 
 to life. 
 
 5 i.e., Concerning the resurrection ; some saying that the souls only should 
 be raised, others, that they should be raised with the body : or, concerning 
 
SHAP. xvm.] THE CAVE 287 
 
 building over them : their LORD best knoweth their condi- 
 tion. Those who prevailed in their affair answered, We will 
 surely build a chapel over them. 1 Some say, The sleepers 
 were three ; and their dog was the fourth : 2 and others 
 say, They were five ; and their dog was the sixth ; 3 guessing 
 at a secret matter : and others say, They were seven ; and 
 their dog was the eighth. 4 Say, My LORD best knoweth their 
 number : none shall know them, except a few. Wherefore 
 dispute not concerning them, unless with a clear disputa- 
 tion, according to what hath been revealed unto thee : and ask 
 not any of the Christians concerning them. Say not of any 
 matter, I will surely do this to-morrow ; unless thou add, If 
 GOD please. 5 And remember thy LORD, when thou for- 
 gettest, 6 and say, My LORD is able to direct me with ease, 
 that I may draw near unto the truth of this matter rightly. 
 And they remained in their cave three hundred years, and 
 nine years over. 7 Say, GOD best knoweth how long they 
 continued there : unto him are the secrets of heaven and 
 
 the sleepers, after they were really dead ; one saying, that they were dead, 
 and another, they were only asleep : or else concerning the erecting a building 
 over them, as it follows in the next words ; some advising a dwelling-house 
 to be built there, and others a temple. (Al Beidawi.) 
 
 1 When the young man who was sent into the city, went to pay for the 
 provision he had bought, his money was so old, being the coin of Decius, 
 that they imagined he had found a treasure, and carried him before the 
 prince, who was a Christian, and having heard his story, sent some with him 
 to the cave, who saw and spoke to the others ; after which they fell asleep 
 again and died ; and the prince ordered them to be buried in the same place, 
 and built a chapel over them. 
 
 * This was the opinion of Al Seyid, a Jacobite Christian of Najran. 
 
 3 Which was the opinion of certain Christians, and particularly of a 
 Nestorian prelate. 
 
 4 And this is the true opinion. (Al Beidawi, Jallalo'ddin.) 
 
 * It is said, that when the Koreish, by the direction of the Jews, put the 
 three questions above mentioned to Mohammed, he bid them come to him 
 
 , the next day, and he would give them an answer, but added not, if it please 
 God ; for which reason he had the mortification to wait above ten days 
 before any revelation was vouchsafed him concerning those matters, so 
 that the Koreish triumphed, and bitterly reproached him as a liar ; but 
 at length Gabriel brought him directions what he should say ; with this 
 admonition, however, that he should not be so confident for the future. 
 (Al Beidawi.) 
 
 6 i.e., Give the glory to him, and ask pardon for thy omission, in case thou 
 forget to say, I fit please God. 
 
 7 Jallalo'ddin supposes the whole space was three hundred solar years, 
 and that the odd nine are added to reduce them to lunar years. Some 
 think these words are introduced as spoken by the Christians, who differed 
 among themselves about the time ; one saying it was three hundred years, 
 and another, three hundred and nine years. (Al Beidawi.) The interval 
 between the reigns of Decius, and that of Theodosius the younger, in whose 
 time the sleepers are said to have awaked, will not allow them to have slept 
 quite two hundred years ; though Mohammed is somewhat excusable, 
 since the number assigned by Simeon Metaphrastes (ubi sup.) is three hundred 
 and seventy- two years. 
 
288 THE KORAN [CHAP. xvm. 
 
 earth known ; do thou make him to see and to hear. 1 The 
 inhabitants thereof have no protector besides him ; neither 
 doth he suffer any one to have a share in the establishment 
 or knowledge of his decree. Read that which hath been 
 revealed unto thee, of the book of thy LORD, without pre- 
 suming to make any change therein : 2 there is none who hath 
 power to change his words ; and thou shalt not find any to 
 fly to, besides him, if thou attempt it. Behave thyself with 
 constancy towards those who call upon their LORD morning 
 and evening, and who seek his favour ; and let not thine 
 eyes be turned away from them, seeking the pomp of this 
 life ; 3 neither obey him whose heart we have caused to 
 neglect the remembrance of us, 4 and who followethhis lusts, 
 and leaveth the truth behind him, and say, The truth is from 
 your LORD ; wherefore let him who will, believe, and let him 
 who will, be incredulous. We have surely prepared for the 
 unjust hell fire, the flame and smoke whereof shall surround 
 them like a pavilion : and if they beg relief, they shall be 
 relieved with water like molten brass, which shall scald their 
 faces ; O how miserable a portion, and how unhappy a 
 couch ! As to those who believe and do good works, we 
 will not suffer the reward of him who shall work righteous- 
 ness to perish : for them are prepared gardens of eternal 
 abode, 5 which shall be watered by rivers ; they shall be 
 adorned therein with bracelets of gold, and shall be clothed 
 in green garments of fine silk and brocades ; reposing them- 
 selves therein on thrones. O how happy a reward, and how 
 easy a couch ! And propound unto them as a parable two 
 men : 6 on the one of whom we had bestowed two vineyards, 
 
 1 This is an ironical expression, intimating the folly and madness of 
 man's presuming to instruct GOD. (Al Beidawi, Jallalo'ddin.) Palmer 
 renders it, " He can see ! and hear ! " 
 
 * As the unbelievers would persuade thee to do. (Al Beidawi, Jallalo'ddin.) 
 
 3 That is, Despise not the poor believers because of their meanness, nor 
 honour the rich because of their wealth and grandeur. 
 
 4 The person more particularly intended here, it is said, was Ommeya 
 Ebn Khalf, who desired Mohammed to discard his indigent companions, 
 out of respect to the Koreish. See Chap. VI. 
 
 * Literally of Eden. See Chap. IX. 
 
 6 Though these seem to be general characters only, designed to represent 
 the different end of the wicked, and of the good ; yet it is supposed, by 
 some, that two particular persons are here meant. One says they were two 
 Israelites and brothers, who had a considerable sum left them by their 
 father, which they divided between them; and that one of them, being 
 an unbeliever, bought large fields and possessions with his portion, while the 
 other, who was a true believer, disposed of his to pious uses ; but that in 
 the end, the former was ruined, and the latter prospered. Another thinks 
 they were two men of the tribe of Makhzum : the one named Al Aswad 
 Ebn Abd'al Ashadd, an infidel ; and the other Abu Salma Ebn Abd'allah, 
 
CHAP, xvni.] THE CAVE 289 
 
 and had surrounded them with palm-trees, and had caused 
 corn to grow between them. Each of the gardens brought 
 forth its fruit every season, and failed not at all ; and we 
 caused a river to flow in the midst thereof*: and he had 
 great abundance. And he said unto his companion by way 
 of debate, I am superior to thee in wealth, and have a more 
 powerful family. And he went into his garden, 1 being guilty 
 of injustice against his own soul, and said, I do not think 
 that this garden will decay for ever ; neither do I think that 
 the last hour will come : and although I should return unto 
 my LORD, verily I shall find a better garden than this in 
 exchange. 2 And his companion said unto him, by way of 
 debate, Dost thou not believe in him who created thee of the 
 dust, and afterwards of seed ; and then fashioned thee into 
 a perfect man ? But as for me, GOD is my LORD ; and I 
 will not associate any other deity with my LORD. And when 
 thou enterest thy garden, wilt thou not say, What GOD 
 pleaseth shall come to pass ; there is no power but in GOD 
 alone ? Although thou seest me to be inferior to thee in 
 wealth and number of children, my LORD is well able to 
 bestow on me a better gift than thy garden, and to shoot his 
 arrows against the same from heaven, so that it shall become 
 barren dust ; or its water may sink deep into the earth, that 
 thou canst not draw thereof. And his possessions were 
 encompassed with destruction, as his companion had fore- 
 warned him : wherefore he began to turn down the palms 
 of his hands out of sorrow and regret for that which he had 
 expended thereon ; for the vines thereof were fallen down on 
 their trails : and he said, Would to GOD that I had not 
 associated any other deity with my LORD ! And he had no 
 party to assist him, besides GOD, neither was he able to 
 defend himself against his vengeance. In such case protection 
 belongeth of right unto GOD alone ; he is the best rewarder, 
 and the best giver of success. And propound to them 
 a similitude of the present life. It is like water which we 
 send down from heaven ; and the herb of the earth is mixed 
 therewith, and after it hath been green and flourishing, in the 
 morning it becometh dry stubble, which the winds scatter 
 abroad : and GOD is able to do all things. Wealth and 
 
 the husband of Omm Salma (whom the prophet married after his death), 
 and a true believer. (Al Beidawi.) 
 
 1 Carrying his companion with him, out of ostentation, and to mortify 
 him with the view of his large possessions. (Al Beidawi.) 
 
 * Vainly imagining that his prosperity was not so much the free gift of 
 GOD, as due to his merit. (Al Beidawi.) 
 
290 THE KORAN [CHAP. xvm. 
 
 children are the ornament of this present life : but good 
 works, which are permanent, are better in the sight of thy 
 LORD, with respect to the reward, and better with respect to 
 hope. On a certain day we will cause the mountains to pass 
 away, 1 and thou shalt see the earth appearing plain and 
 even ; and we will gather mankind- together, and we will not 
 leave any one of them behind. And they shall be set before 
 thy LORD in distinct order, and he shall say unto them, Now 
 are ye come unto us naked, as we created you the first time : 
 but ye thought that we should not perform our promise unto 
 you. And the book wherein every one's actions are recorded 
 shall be put into his hand ; and thou shalt see the wicked in 
 great terror, because of that which is written therein, and 
 they shall say, Alas for us ! what meaneth this book ? it 
 omitteth neither a small action nor a great one, but it com- 
 priseth the same ; and they shall find that which they have 
 wrought, present before their eyes : and thy LORD will not 
 deal unjustly with any one. Remember when we said unto 
 the angels, Worship ye Adam : and they all worshipped him 
 except Eblis, 2 who was one of the genii, 3 and departed from 
 the command of his LORD. Will ye therefore take him and 
 his offspring for your patrons besides me, notwithstanding 
 they are your enemies ? Miserable shall such a change be 
 to the ungodly ! I called not them to be present at the 
 creation of the heavens and of the earth, nor at the creation 
 of themselves, neither did I take those seducers for my assist- 
 ants. On a certain day, GOD shall say unto the idolaters, 
 Call those whom ye imagined to be my companions, to protect 
 you ; and they shall call them, but they shall not answer 
 them ; and we will place a valley of destruction between 
 them : 4 and the wicked shall see hell fire ; and they shall 
 know that they shall be thrown into the same, and they shall 
 find no way to avoid it. And now have we variously pro- 
 pounded unto men, in this Koran, a parable of every kind ; 
 but man cavilleth at most things therein. Yet nothing 
 
 1 For being torn up by the roots, they shall fly in the air, and be reduced to 
 atoms. (Al Beidawi. Sale, Prel. Disc. Sect. IV.) 
 8 See Chaps. II. and VII. 
 
 3 Hence some imagine the genii are a species of angels : others suppose 
 the devil to have been originally a djin, which was the occasion of his 
 rebellion, and call him the father of the genii, whom he begat after his fall 
 (Jallalo'ddin, &c.) ; it being a constant opinion among the Mohammedans, 
 that the angels are impeccable, and do not propagate their species (Prelim. 
 Disc. Sect. IV. &c.). 
 
 4 i.e., Between the idolaters and their false gods. Some suppose the 
 meaning is no more than that GOD will set them at variance and division. 
 
CHAP, xviii.] THE CAVE 291 
 
 hindereth men from believing, now a direction is come unto 
 them, and from asking pardon of their LORD, excepting that 
 they wait until the punishment of their predecessors come to 
 be inflicted on them, or that the chastisement of the next life 
 come upon them publicly. We send not our messengers, but 
 to bear good tidings, and to denounce threats. Those who 
 believe not, dispute with vain arguments, that they may 
 thereby render the truth of no effect : and they hold my 
 signs, and the admonitions which have been made them, in 
 derision. And who is more unjust than he who hath been 
 acquainted with the signs of his LORD, and retireth afar off 
 from the same, and forgetteth that which his hands have 
 formerly committed ? Verily we have cast veils over their 
 hearts, lest they should understand the Koran, and into their 
 ears thickness of hearing : if thou invite them to the true 
 direction, yet will they not therefore be directed for ever. 
 Thy LORD is gracious, endued with mercy ; if he would have 
 punished them for that which they have committed, he 
 would doubtless have hastened their punishment : but a 
 threat hath been denounced against them, 1 and they shall find 
 no refuge, besides him. And those former cities 2 did we 
 destroy, when they acted unjustly ; and we gave them 
 previous warning of their destruction. And remember when 
 Moses said unto his servant Joshua, the son of Nun, I will 
 not cease to go forward, until I come to the place where the 
 two seas meet ; or I will travel for a long space of time. 3 
 But when they were arrived at the meeting of the two seas,* 
 they forgot their fish which they had taken with them ; 5 and 
 
 1 viz. Of their calamity at Bedr (for the Koreish are the infidels here 
 intended), or their punishment at the resurrection. (Al Beidawi.) 
 * That is, the towns of the Adites, Thamudites, Sodomites, &c. 
 
 3 The original word properly signifies the space of eighty years and 
 upwards. To explain this long passage the commentators tell the following 
 story. They say that Moses once preaching to the people, they admired his 
 knowledge and eloquence so much, that they asked him whether he knew any 
 man in the world who was wiser than himself ; to which he answered in the 
 negative : whereupon GOD, in a revelation, having reprehended him for his 
 vanity (though some pretend that Moses asked GOD the question of his own 
 accord), acquainted him that his servant Al Khedr was more knowing than 
 he ; and, at Moses's request, told him he might find that person at a certain 
 rock, where the two seas met ; directing him to take a fish with him in a 
 basket, and that where he missed the fish, that was the place. Accordingly 
 Moses set out, with his servant J oshua, in search of Al Khedr ; which expedi- 
 tion is here described. (Al Beidawi, Al Zamakhshari, Al Bokhari, in Sonna, &c.) 
 
 4 viz., Those of Persia and Greece. Some fancy that the meeting of 
 Moses and Al Khedr is here intended, as of the two seas of knowledge. 
 (Al Beidawi.) 
 
 5 Moses forgot to inquire concerning it, and Joshua forgot to tell him when 
 he missed it. It is said that when they came to the rock, Moses falling 
 
292 THE KORAN [CHAP. xvm. 
 
 the fish took its way freely 1 in the sea. And when they had 
 passed beyond that place, Moses said unto his servant, Bring 
 us our dinner : for now are we fatigued with this our journey. 
 His servant answered, Dost thou know what has befallen me ? 
 When we took up our lodging at the rock, verily I forgot the 
 fish : and none made me to forget it except Satan, that I 
 should not remind thee of it. And the fish took its way in 
 the sea, in a wonderful manner. Moses said, This is what 
 we sought after. And they both went back, returning by 
 the way they came. And coming to the rock they found one 
 of our servants, 2 unto whom we had granted mercy from us, 
 and whom we had taught wisdom from before us. And 
 Moses said unto him, Shall I follow thee, that thou mayest 
 teach me part of that which thou hast been taught, for a 
 direction unto me ? He answered, Verily thou canst not 
 bear with me : for how canst thou patiently suffer those 
 things, the knowledge whereof thou dost not comprehend ? 
 Moses replied, Thou shalt find me patient, if GOD please ; 
 neither will I be disobedient unto thee in anything. He said, 
 If thou follow me therefore, ask me not concerning anything, 
 until I shall declare the meaning thereof unto thee. So they 
 both went on by the sea-shore, until they went up into a ship ; 
 and he made a hole therein. 3 And Moses said unto him, 
 Hast thou made a hole therein, that thou mightest drown 
 those who are on board ? now hast thou done a strange 
 thing. He answered, Did I not tell thee that thou couldest 
 not bear with me ? Moses said, Rebuke me not, because I 
 
 asleep, the fish, which was roasted, leaped out of the basket into the sea ; 
 some add, that Joshua making the ablution at the fountain of life (of which 
 immediately), some of the water happened to be sprinkled on the fish, 
 which immediately restored it to life. (Al Beidawi.) 
 
 1 The word here translated freely, signifying also a pipe or arched channel 
 for conveyance of water, some have imagined that the water of the sea was 
 miraculously kept from touching the body of the fish, which passed through 
 it as under an arch. (Al Beidawi). 
 
 3 This person, according to the general opinion, was the prophet Al 
 Khedr ; whom the Mohammedans usually confound with Phineas, Elias, 
 and St. George, saying that his soul passed by a metempsychosis successively 
 through all three. Some, however, say his true name was Balya Ebn 
 Malcan, and that he lived in the time of Afridun, one of the ancient kings of 
 Persia, and that he preceded Dhu'lkarnein, and lived to the time of Moses. 
 They suppose Al Khedr, having found out the fountain of life and drunk 
 thereof, became immortal ; and that he had therefore this name from his 
 flourishing and continual youth (Al Beidawi. D'Herbelot, Bibl. Orient. Art. 
 Khedher, Septemcastrens, de Turcar. Moribus. Busbeq. Epist. i, p. 93, &c. 
 Hotting. Hist. Orient, p. 58, &c., 99, &c., 292, &c.). Part of these fictions 
 they took from the Jews, some of whom also fancy Phineas was Elias (K. 
 Levi. Ben Gerson in Append. 1. i, Reg. i, 27). 
 
 3 For Al Khedr took an axe, and knocked out two of her planks. 
 (Al Beidawi.) 
 
CHAP, xvm.] THE CAVE 293 
 
 did forget ; and impose not on me a difficulty in what I am 
 commanded. Wherefore they left the ship and proceeded, 
 until they met with a youth ; and he slew him. 1 Moses 
 said, Hast thou slain an innocent person, without his having 
 killed another ? Now hast thou committed an unjust action. 
 (XVI.) 2 He answered, Did- 1 not tell thee that thou couldest 
 not bear with me ? Moses said, If I ask thee concerning 
 anything hereafter, suffer me not to accompany thee : now 
 hast thou received an excuse from me. They went forwards, 
 therefore, until they came to the inhabitants of a certain city: 3 
 and they asked food of the inhabitants thereof ; but they 
 refused to receive them. And they found therein a wall, 
 which was ready to fall down ; and he set it upright. 4 Where- 
 upon Moses said unto him, If thou w r ouldest thou mightest 
 doubtless have received a reward for it. He answered, This 
 shall be a separation between me and thee : but I will first 
 declare unto thee the signification of that which thou couldest 
 not bear with patience. The vessel belonged to certain poor 
 men, 5 who did their business in the sea : and I was minded 
 to render it unserviceable, because there was a king 6 behind 
 them, who took every sound ship by force. As to the youth, 
 his parents were true believers, and we feared lest he, being 
 an unbeliever, should oblige them to suffer his perverseness 
 and ingratitude : wherefore we desired that their LORD 
 might give them a more righteous child in exchange for him, 
 and one more affectionate towards them. 1 And the wall 
 belonged to two orphan youths 8 in the city, and under it was 
 a treasure hidden which belonged to them ; and their father 
 was a righteous man : and thy LORD was pleased that they 
 should attain their full age, and take forth their treasure, 
 through the mercy of thy LORD. And I did not what thou 
 hast seen of mine own will, but by God's direction. This is the 
 interpretation of that which thou couldest not bear with 
 
 1 By twisting his neck round, or dashing his head against a wall, or else 
 by throwing him down and cutting his throat. (Al Beidawi.) 
 8 Here the sixteenth section begins. See Sale, Prel. Disc. p. 63. 
 
 3 This city was Antioch ; or, as some rather think, Obollah, hear Basra, 
 or else Bajirwan in Armenia. (Al Beidawi.) 
 
 4 By only stroking it with his hand ; though others say he threw it down 
 and rebuilt it. (Al Beidawi.) 
 
 5 They were ten brothers, five of whom were past their labour by reason 
 of their age. (Al Beidawi). 
 
 6 Named J aland Ebn Karkar, or Minwar Ebn J aland al Azdi. 
 
 7 It is said that they had afterwards a daughter, who was the wife and 
 the mother of a prophet : and that her son converted a whole nation. 
 (Al Beidawi.) 
 
 8 Their names were Asram and Sarim. (Al Beidawi.) 
 
204 THE KORAN [CHAP. xvm. 
 
 patience. The Jews will ask thee concerning Dhu'lkarnein. 1 
 Answer, I will rehearse unto you an account of him. We 
 made him powerful in the earth, and we gave him means to 
 accomplish everything he. pleased. And he followed his way, 
 until he came to the place where the sun setteth ; and he 
 found it to set in a spring of black mud ; 2 and he found near 
 the same a certain people. 3 And we said, O Dhu'lkarnein, 
 either punish this people, or use gentleness towards them. 4 
 He answered, Whosoever of them shall commit injustice, we 
 will surely punish him in this world ; afterwards shall he 
 return unto his LORD, and he shall punish him with a 
 severe punishment. But whosoever believeth, and doth 
 that which is right, shall receive the most excellent reward, 
 and we will give him in command that which is easy. Then 
 he continued his way, until he came to the place where the 
 sun riseth ; B and he found it to rise on certain people, unto 
 whom we had not given anything wherewith to shelter them- 
 selves therefrom. 6 Thus it was ; and we comprehended 
 
 r * Or, The two-horned. The generality of the commentators (Al Beidawi, 
 AI Zamakhshari, J allalo'ddin, Yahya) suppose the person here meant 
 to be Alexander the Great, or, as they call him, Iscander al Rumi, king of 
 Persia and Greece ; but there are very different opinions as to the reason of 
 this surname. Some think it was given him because he was king of the 
 East and of the West, or because he had made expeditions to both those 
 extreme parts of the earth ; or else because he had two horns on his diadem, 
 or two curls of hair, like horns, on his forehead ; or, which is most probable, 
 by reason of his great valour. Several modern writers (Scaliger, de Emend, 
 temp. L'Empereur, not. in Jachiad. Dan. viii. 5. Gol. in Alfrag. p. 58, 
 &c.) rather suppose the surname was occasioned by his being represented 
 in his coins and statues with horns, as the son of Jupiter Ammon ; or else by 
 his being compared by the prophet Daniel to a he-goat (Schickard. Tarikh 
 Reg. Pers. p. 73) ; though he is there represented with but one horn (Dan. 
 yiii.). There are some good writers, however, who believe the prince intended 
 in this passage of the Koran was not Alexander the Grecian, but another 
 great conqueror, who bore the same name and surname, and was much 
 more ancient than he, being contemporary with Abraham, and one of the 
 kings of Persia of the first race (Abulfeda, Khondemir, Tarikh Montakhab, 
 &c. D'Herbel. Bibl. Orient. Art. Escander) ; or, as others suppose, a king 
 of Yaman, named Asaab Ebn al Rayesh (Ex trad. Ebn. Abbas. Poc. Spec. p. 
 58). They all agree he was a true believer, but whether he was a prophet 
 or no, is a disputed point. 
 
 8 That is, it seemed so to him, when he came to the ocean, and saw nothing 
 but water. (Al Beidawi, J allalo'ddin.) 
 
 3 An unbelieving nation, who were clothed in the skins of wild beasts, 
 and lived upon what the sea cast on shore. (Al Beidawi, J allalo'ddin.) 
 
 4 For GOD gave Dhu'lkarnein his choice, either to destroy them for their 
 infidelity, or to instruct them in the true faith ; or, according to others, 
 either to put them to the sword, or to take them captive : but the words 
 which follow confirm the former interpretation, by which it appears he 
 chose to invite them to the true religion, and to punish only the disobedient 
 and incredulous. 
 
 6 i.e., That part of the habitable world on which the sun first rises. 
 6 Who had neither clothes nor houses, their country not bearing any build- 
 ings, but dwelt in holes underground, into which they retreated from the heat 
 
CHAP, xvm.j THE CAVE 295 
 
 with our knowledge the forces which were with him. And 
 he prosecuted his journey from south to north, until he came 
 between the two mountains ; x beneath which he found 
 certain people, who could scarce understand what was said. 2 
 And they said, O Dhu'lkarnein, verily Gog and Magog waste 
 the land ; 3 shall we therefore pay the tribute, on condition 
 that thou build a rampart between us and them ? He 
 answered, The power wherewith my LORD hath strengthened 
 me, is better than your tribute : but assist me strenuously, 
 and I will set a strong wall between you and them. Bring 
 me iron in large pieces, until it fill up the space between the 
 two sides of these mountains. And he said to the workmen, 
 Blow with your bellows, until it makes the iron red hot as fire. 
 And he said further, Bring me molten brass, that I may pour 
 upon it. Wherefore, when this wall was finished, Gog and 
 Magog could not scale it, neither could they dig through it. 4 
 And Dhu'lkarnein said, This is a mercy from my LORD : 
 but when the prediction of my LORD shall come to be fulfilled,* 
 he shall reduce the wall to dust ; and the prediction of my 
 LORD is true. On that day we will suffer some of them to 
 > 
 
 of the sun. (Al Beidawi, Jallalo'ddin.) Jallalo'ddin says they were the Zenj, 
 a black nation lying south-west of Ethiopia. They seem to be the Trog- 
 lodytes of the ancients. 
 
 1 Between which Dhu'lkarnein built the famous rampart, mentioned 
 immediately, against the irruptions of Gog and Magog. These mountains 
 are situate in Armenia and Adherbijan, or, according to others, much more 
 northwards, on the confines of Turkestan. (Al Beidawi.) The relation 
 of a journey taken to this rampart, by one who was sent on purpose to 
 view it by the Khalif AJ Wathek, may be seen in D'Herbelot (Bibl. Orient. 
 Art. Jagiouge). 
 
 * By reason of the strangeness of their speech and their slowness of 
 apprehension ; wherefore they were obliged to make use of an interpreter. 
 (Al Beidawi.) 
 
 3 The Arabs call them Yajui and Majuj, and say they are two nations or 
 tribes descended from Japhet the son of Noah, or, as others write, Gog are 
 a tribe of the Turks, and Magog of those of Gilan (Al Beidawi. D'Herbel. 
 ubi supra), the Geli and Gela? of Ptolemy and Strabo. (Go), in Alfrag. p. 207.) 
 It is said these barbarous people made their irruptions into the neighbour- 
 ing countries in the spring, and destroyed and carried off all the fruits of 
 the earth ; and some pretend they were man-eaters. (Al Beidawi.) 
 
 * The commentators say the wall was built in this manner. They dug 
 till they found water, and having laid the foundation of stone and melted 
 brass, they built the superstructure of large pieces of iron, between which 
 they laid wood and coals, till they equalled the height of the mountains ; 
 and then setting fire to the combustibles, by the help of large bellows, they 
 made the iron red hot, and over it poured melted brass, which filling up the 
 vacancies between the pieces of iron, rendered the whole work as firm as a 
 rock. Some tell us that the whole was built of stones joined by cramps of 
 iron, on which they poured melted brass to fasten them. (Al Beidawi.) 
 
 5 That is, when the time shall come for Gog and Magog to break forth 
 from their confinement ; which shall happen some time before the resurrec- 
 tion. (Sale, Prel. Disc. Sect. IV.) 
 
296 THE KORAN [CHAP. xix. 
 
 press tumultuously like waves on others j 1 and the trumpet 
 shall be sounded, and we will gather them in a body together. 
 And we will set hell, on that day, before the unbelievers ; 
 whose eyes have been veiled from my remembrance, and 
 who could not hear my words. Do the unbelievers think 
 that I will not punish them, for that they take my servants 
 for their protectors besides me ? Verily we have prepared 
 hell for the abode of the infidels. Say, Shall we declare unto 
 you those whose works are vain, whose endeavour in the 
 present life hath been wrongly directed, and who think they 
 do the work which is right ? These are they who believe 
 not in the signs of their LORD, or that they shall be assem- 
 bled before him ; wherefore their works are vain, and we will 
 not allow them any weight on the day of resurrection. This 
 shall be their reward, namely, hell ; for that they have dis- 
 believed, and have held my signs and my apostles in derision. 
 But as for those who believe and do good works, they shall 
 have the gardens of paradise for their abode ; they shall 
 remain therein for ever ; they shall wish for no change there- 
 in. Say, If the sea were ink to write the words of my LORD, 
 verily the sea would fail, before the words of my LORD would 
 fail ; although we added another sea like unto it as a further 
 supply. Say, Verily I am only a man as ye are. It is 
 revealed unto me that your GOD is one only GOD : let him 
 therefore who hopeth to meet his LORD, work a righteous 
 work ; and let him not make any other to partake in the 
 worship of his LORD. 
 
 XIX 
 
 THE CHAPTER OF MARY 2 
 
 Revealed at Mecca. 3 
 
 IN THE NAME OF THE MOST MERCIFUL GOD. 
 
 CH. Y. A. S. 4 A commemoration of the mercy of thy 
 . LORD towards his servant Zacharias. 6 When he called 
 upon his LORD, invoking him in secret, and said, O LORD, 
 
 1 These words represent either the violent irruption of Gog and Magog, 
 or the tumultuous assembly of all creatures, men, genii, and brutes, at the 
 resurrection. (Sale, Prel. Disc. Sect IV.) 
 
 1 Several circumstances relating to the Virgin Mary being mentioned 
 in this chapter, her name was chosen for the title. 
 
 3 Except the verse of Adoration. 
 
 4 See bale, Prel. Disc. Sect. III. 6 See Chap. III. 
 
CHAP, xix.] MARY 297 
 
 verily my bones are weakened, and my head is become white 
 with hoariness, and I have never been unsuccessful in my 
 prayers to thee, O LORD. But now I fear my nephews, who 
 are to succeed after me, 1 for my wife is barren : wherefore 
 give me a successor of my own body from before thee ; who 
 may be my heir, and may be an heir of the family of Jacob ; 2 
 and grant, O LORD, that he may be acceptable unto thee. 
 And the angel answered him, O Zacharias, verily we bring 
 thee tidings of a son, whose name shall be John ; we have 
 not caused any to bear the same name before him. 3 Zacha- 
 rias said, LORD, how shall I have a son, seeing my wife is 
 barren, and I am now arrived at a great age, 4 and am decrepit ? 
 The angel said, So shall it be : thy LORD saith, This is easy 
 with me ; since I created thee heretofore, when thou wast 
 nothing. Zacharias answered, O LORD, give me a sign. 
 The angel replied, Thy sign shall be that thou shalt not speak 
 to men for three nights, although thou be in perfect health. 
 And he went forth unto his people, from the chamber, and 
 he made signs unto them, 5 as if he should say, Praise ye God 
 in the morning and in the evening. And we said unto his 
 son, O John, receive the book of the law, with a resolution to 
 study and observe it. And we bestowed on him wisdom, 
 when he was yet a child, and mercy from us, and purity of 
 life ; and he was a devout person, and dutiful towards his 
 parents, and was not proud or rebellious. Peace be on him 
 the day whereon he was born, and the day whereon he shall 
 die, and the day whereon he shall be raised to life. And 
 
 1 These were his brother's sons, who were very wicked men, and Zacharias 
 was apprehensive lest, after his death, instead of confirming the people in the 
 true religion, they should seduce them to idolatry. (Al Beidawi, Jallalo'ddin.) 
 And some commentators imagine that he made his prayer in private, lest 
 his nephews should overhear him. 
 
 1 viz., In holiness and knowledge ; or in the government and superintend- 
 ence of the Israelites. There are some who suppose it is not the patriarch 
 who is here meant, but another Jacob, the brother of Zacharias, or of Imran 
 Ebn Mathan, of the race of Solomon. (Al Beidawi, Jallalo'ddin.) 
 
 3 For he was the first who bore the name of John, or Yahya (as the Arabs 
 pronounce it) ; which fancy seems to be occasioned by the words of St. Luke 
 misunderstood, tkatnone of Zacharias's kindred was called bythatname (Luke 
 i. 61) ; for otherwise John, or, as it is written in Hebrew, Johanan, was a 
 common name among the Jews. Some expositors avoid this objection, by 
 observing that the original word samiyyan signifies, not only one who is 
 actually called by the same name, but also one who by reason of his possessing 
 the like qualities and privileges, deserves, or may pretend to the same name. 
 
 * The Mohammedan traditions greatly differ as to the age of Zacharias 
 at this time ; we have mentioned one already : Jallalo'ddin says, he was an 
 hundred and twenty, and his wife ninety-eight ; and the Sonna takes notice 
 of several other opinions. 
 
 6 Some say he wrote the following words on the ground. 
 
 6 Or, as the word also signifies, The love of alms-deeds. 
 
 K* 
 
298 THE KORAN [CHAP. xix. 
 
 remember in the book of the Koran the story of Mary ; when 
 she retired from her family to a place towards the east, 1 and 
 took a veil to conceal herself from them ; and we sent our 
 spirit Gabriel unto her, and he appeared unto her in the shape 
 of a perfect man. 2 She said, I fly for refuge unto the merciful 
 God, that he may defend me from thee : if thou fearest him, 
 thou wilt not approach me. He answered, Verily I am the 
 messenger of thy LORD, and am sent to give thee a holy son. 
 She said, how shall I have a son, seeing a man hath not 
 touched me, and I am no harlot ? Gabriel replied, So shall 
 it be : thy LORD saith, This is easy with me ; and we will 
 perform it, that we may obtain him for a sign unto men, and 
 a mercy from us : for it is a thing which is decreed. Where- 
 fore she conceived him : 3 and she retired aside with him in 
 her womb to a distant place ; 4 and the pains of childbirth 
 came upon her near the trunk of a palm-tree. 5 She said, 
 Would to GOD I had died before this, and had become a thing 
 forgotten, and lost in oblivion ! And he who was beneath her 
 
 1 viz., To the eastern part of the temple ; or to a private chamber in the 
 house, which opened to the east : whence, says Al Beidawi, the Christians 
 pray towards that quarter. There is a tradition, that when the virgin was 
 grown to years of puberty, she used to leave her apartment in the temple, 
 and retire to Zacharias's house to her aunt, when her courses came upon her ; 
 and so soon as she was clean, she returned again to the temple : and that at 
 the time of the angel's visiting her, she was at her aunt's on the like occasion, 
 and was sitting to wash herself, in an open place, behind a veil to prevent her 
 being seen (Yahya, Al Beidawi). But others more prudently suppose the 
 design of her retirement was to pray (Al Zamakh.). 
 
 2 Like a full-grown but beardless youth. Al Beidawi, not contented 
 with having given one good reason why he appeared in that form, viz., to 
 moderate her surprise, that she might hear his message with less shyness, 
 adds, that perhaps it might be to raise an emotion in her, and assist her 
 conception. 
 
 3 For Gabriel blew into the bosom of her shift, which he opened with his 
 fingers (Yahya), and his breath reaching her womb, caused the conception 
 (Jallalo'ddin, Al Beidawi). The age of the Virgin Mary at the time of her 
 conception was thirteen, or, as others say, ten ; and she went six, seven, eight, 
 or nine months with him, according to different traditions ; though some 
 say the child was conceived at its full growth of nine months, and that 
 she was delivered of him within an hour after (Al Beidawi, Yahya). 
 
 4 To conceal her delivery, she went out of the city by night, to a certain 
 mountain. 
 
 5 The palm to which she fled, that she might lean on it in her travail, was 
 a withered trunk, without any head or verdure, and this happened in the 
 winter season ; notwithstanding which it miraculously supplied her with 
 fruits for her refreshment (Al Beidawi, Yahya, Al Zamakh.) as is mentioned 
 immediately. It has been observed, that the Mohammedan account of the 
 delivery of the Virgin Mary very much resembles that of Latona, as de- 
 scribed by the poets (Sikii not. in Evang. Infant, p. 9, 21 &c.), not only in this 
 circumstance of their laying hold on a palm-tree Homer, Hymn, in Apoll. 
 Callimach. Hymn, in Delum (though some say Latona embraced an olive- 
 tree, or an olive and a palm, or else two laurels), but also in that of their 
 infants speaking ; which Apollo is fabled to have done in the womb. 
 (Callimach. ibid. See Kor. Chap. III.) 
 
CHAP, xix.] MARY 299 
 
 called to her, 1 saying, Be not grieved : now hath GOD pro- 
 vided a rivulet under thee ; and do thou shake the body 
 of the palm-tree, and it shall let fall ripe dates upon thee, 
 ready gathered. 2 And eat, and drink, and calm thy mind. 3 
 Moreover if thou see any man, and he question thee, say, Verily 
 I have vowed a fast unto the Merciful ; wherefore I will by 
 no means speak to a man this day. 4 So she brought the 
 child to her people, carrying him in her arms. And they said 
 unto her, O Mary, now hast thou done a strange thing : O 
 sister of Aaron, 6 thy father was not a bad man, neither was 
 thy mother a harlot. But she made signs unto the child to 
 answer them ; and they said, How shall we speak to him, who 
 is an infant in the cradle ? Whereupon the child said, Verily 
 I am the servant of God ; 6 he hath given me the book of the 
 gospel, and hath appointed me a prophet. And he hath 
 made me blessed, wheresoever I shall be ; and hath com- 
 manded me to observe prayer, and to give alms, so long as I 
 shall live ; and he hath made me dutiful towards my mother, 
 and hath not made me proud, or unhappy. And peace be 
 on me the day whereon I was born, and the day whereon I 
 shall die, and the day whereon I shall be raised to life. This 
 was JESUS, the son of Mary ; the Word of truth, 7 concerning 
 whom they doubt. It is not meet for GOD, that he should 
 have any son : GOD forbid ! When he decreeth a thing, he 
 
 1 This some imagine to have been the child himself ; but others suppose 
 it was Gabriel, who stood somewhat lower than she did. (Al Beidawi, Jallalo'- 
 ddin.) According to a different reading this passage may be rendered, 
 And he called to her from beneath her, &c. And some refer the pronoun, 
 translated her, to the palm-tree ; and then it should be beneath it, &c. 
 
 2 And accordingly she had no sooner spoken it than the dry trunk 
 revived, and shot forth green leaves, and a head loaded with ripe fruit. 
 
 3 Literally, thine eye. 
 
 4 During which she was not to speak to anybody, unless to acquaint them 
 with the reason of her silence : and some suppose she did that by signs. 
 
 5 Several Christian writers think the Koran stands convicted of a manifest 
 falsehood in this particular, but I am afraid the Mohammedans may avoid 
 the charge (Chap. III.); as they do by several answers. Some say the 
 Virgin Mary had really a brother named Aaron, who had the same father, 
 but a different mother ; others suppose Aaron the brother of Moses is here 
 meant, but say Mary is called his sister, either because she was of the Levitical 
 race (as by her being related to Elizabeth, it should seem she was), or by 
 way of comparison ; others say that it was a different person of that name 
 who was contemporary with her, and conspicuous for his good or bad quali- 
 ties, and that they likened her to him either by way of commendation or 
 reproach, &c. (Al Zamakh., Al Beidawi, Jallalo'ddin, Yahya, &c.) 
 
 6 These were the first words which were put into the mouth of J ESUS, to 
 obviate the imagination of his partaking of the divine nature, or having a 
 right to the worship of mankind, on account of his miraculous speaking so 
 soon after his birth. (Al Beidawi, &c.) 
 
 7 This expression may either be referred to JESUS, as the Word of GOD ; 
 or to the account just given of him. 
 
300 THE KORAN [CHAP, xix. 
 
 only saith unto it, Be ; and it is. And verily GOD is my 
 LORD, and your LORD ; wherefore serve him : this is the 
 right way. Yet the sectaries differ among themselves con- 
 cerning Jesus ; but woe be unto those who are unbelievers, 
 because of their appearance at the great day. Do thou 
 cause them to hear, and do thou cause them to see, 1 on the 
 day whereon they shall come unto us to be judged : but the 
 ungodly are this day in a manifest error. And do thou fore- 
 warn them of the day of sighing, when the matter shall be 
 determined, while they are now sunk in negligence and do 
 not believe. Verily we will inherit the earth, and whatever 
 creatures are therein : 2 and unto us shall they all return. 
 And remember Abraham in the book of the Koran ; for he 
 was one of great veracity, and a prophet. When he said 
 unto his father, 3 O my father, why dost thou worship that 
 which heareth not, neither seeth, nor profit eth thee at all ? 
 O my father, verily a degree of knowledge hath been bestowed 
 on me, which hath not been bestowed on thee : wherefore 
 follow me ; I will lead thee into an even way. O my father, 
 serve not Satan ; for Satan was rebellious unto the Merciful. 
 O my father, verily I fear lest a punishment be inflicted on 
 thee from the Merciful, and thou become a companion of 
 Satan. His father answered, Dost thou reject my gods, O 
 Abraham ? If thou forbear not, I will surely stone thee : 
 wherefore leave me for a long time. A braham replied, Peace 
 be on thee : I will ask pardon for thee of my LORD ; for he 
 is gracious unto me. And I will separate myself from you, 
 and from the idols which ye invoke besides GOD ; and I will 
 call upon my LORD : it may be that I shall not be unsuccess- 
 ful in calling on my LORD, as ye are in calling upon them. 
 And when he had separated himself from them, and from 
 the idols which they worshipped besides GOD,* we gave him 
 Isaac and Jacob ; and we made each of them a prophet ; 
 and we bestowed on them, through our mercy, the gift of 
 prophecy, and children and wealth ; and we caused them 
 
 1 These words are variously expounded : some taking them to express 
 admiration (Chap. XVIII.) at the quickness of those senses in the wicked, 
 on the day of judgment, when they shall plainly perceive the torments pre- 
 pared for them, though they have been deaf and blind in this life ; and others 
 supposing the words contain a threat to the unbelievers, of what they shall 
 then hear and see ; or else a command to Mohammed to lay before them the 
 terrors of that day. (Al Beidawi.) 
 
 2 i.e., Alone surviving, when all creatures shall be dead and annihilated. 
 See Chap. XV. 
 
 3 See Chap. VI. 
 
 4 By flying to Harran, and thence to Palestine. 
 
CHAP, xix.] MARY 301 
 
 to deserve the highest commendations. 1 And remember 
 Moses in the book of the Koran : for he was sincerely upright, 
 and was an apostle and a prophet. And we called unto 
 him from the right side of mount Sinai, and caused him to 
 draw near, and to discourse privately with us. 2 And we gave 
 him, through our mercy, his brother Aaron, a prophet, for 
 his assistant. Remember also Ismael in the same book : for 
 he was true to his promise ; 3 and was an apostle, and a 
 prophet. And he commanded his family to observe prayer, and 
 to give alms ; and he was acceptable unto his LORD. And 
 remember Edris 4 in the same book ; for he was a just person, 
 and a prophet : and we exalted him to a high place. 5 These are 
 they unto whom GOD hath been bounteous, of the prophets 
 of the posterity of Adam, and of those whom we carried 
 in the ark with Noah ; and of the posterity of Abraham, and 
 of Israel, and of a those whom we have directed and chosen. 
 When the signs of the Merciful were read unto them, they 
 fell down, worshipping, and wept : but a succeeding generation 
 have come after them, who neglect prayer, and follow their 
 lusts ; and they shall surely fall into evil : except him who 
 repenteth, and believeth, and doth that which is right ; 
 these shall enter paradise, and they shall not in the least be 
 wronged ; gardens of perpetual abode shall be their reward, 
 which the Merciful hath promised unto his servants, as an 
 object of faith ; for his promise will surely come to be fulfilled. 
 Therein shall they hear no vain discourse, but peace ; 6 and 
 
 1 Literally, We granted them a lofty tongue of truth. 
 
 2 Or, as some expound it, And we raised him on high ; for, say they, he 
 was raised to so great an elevation, that he heard the creaking of the pen 
 writing on the table of GOD'S decrees. (Al Beidawi.) 
 
 3 Being celebrated on that account ; and particularly for his behaving 
 with that resignation and constancy which he had promised his father, on 
 his receiving GOD'S command to sacrifice him (Al Beidawi) ; for the Moham- 
 medans say it was Ismael, and not Isaac, whom he was commanded to offer. 
 
 * Or Enoch, the great-grandfather of Noah, who had that surname from 
 his great knowledge ; for he was favoured with no less than thirty books of 
 divine revelations, and was the first who wrote with a pen, and studied the 
 sciences of astronomy and arithmetic, &c. (Al Beidawi, Jallalo'ddin, &c.) 
 The learned Bartolocci endeavours to show, from the testimonies of the 
 ancient Jews, that Enoch, surnamed Edris, was a very different person from 
 the Enoch of Moses, and many ages younger. (Bartol. Bibl. Rabb. part 2, 
 p. 845.) 
 
 5 Some understand by this the honour of the prophetic office, and his 
 familiarity with GOD ; but others suppose his translation is here meant : 
 for they say that he was taken up by God into heaven at the age of three 
 hundred and fifty, having first suffered death, and been restored to life ; 
 and that he is now alive in one of the seven heavens, or in paradise. (Al 
 Beidawi, Jallalo'ddin, Abulfeda.) 
 
 6 *.*., Words of peace and comfort ; or the salutations of the angels, 
 &c. (Chap. X.) 
 
302 THE KORAN [CHAP. xix. 
 
 their provision shall be prepared for them therein morning 
 and evening. This is paradise, which we will give for an 
 inheritance unto such of our servants as shall be pious. We 
 descend not from heaven, unless by the command of thy 
 LORD : unto him belongeth whatsoever is before us, and 
 whatsoever is behind us, and whatsoever is in the inter- 
 mediate space ; neither is thy LORD forgetful of thee. 1 He is 
 the LORD of heaven and earth, and of whatsoever is between 
 them : wherefore worship him, and be constant in his wor- 
 ship. Dost thou know any named like him ? 2 Man saith, 3 
 After I shall have been'dead, shall I really be brought forth 
 alive from the grave ? Doth not man remember that we 
 created him heretofore, when he was nothing ? But by thy 
 LORD we will surely assemble them and the devils to judg- 
 ment ; 4 then will we set them round about hell on their 
 knees : afterwards we will draw forth from every sect such 
 of them as shall have been a more obstinate rebel against the 
 Merciful ; 5 and we best know which of them are more worthy 
 to be burned therein. 6 There shall be none of you but shall 
 approach near the same : 7 this is an established decree with 
 thy LORD. Afterwards we will deliver those who shall have 
 been pious, but we will leave the ungodly therein on their 
 knees. When our manifest signs are read unto them, the 
 infidels say unto the true believers, Which of the two parties 
 
 1 These are generally supposed to have been the words of the angel Gabriel, 
 in answer to Mohammed's complaint for his long delay of fifteen, or, accord- 
 ing to another tradition, of forty days, before he brought him instructions 
 what solution he should give to the questions which had been asked him 
 concerning the sleepers, Dhu'lkarnein, and the spirit. (See before. ) Others, 
 however, are of opinion that they are the words which the godly will use 
 at their entrance into paradise ; and that their meaning is, We take up our 
 abode here at the command and through the mercy of God alone, who ruleth all 
 things, past, future, and present ; and who is not forgetful of the works of his 
 servants. (Al Beidawi.) 
 
 3 That is, Deserving, or having a right to the name and attributes of GOD. 
 
 3 Some suppose a particular person is here meant, namely, Obba Ebn 
 Khalf. (Chap. XVI, p. 195.) 
 
 4 It is said that every infidel will appear, at the day of judgment, chained 
 to the devil who seduced him. (Al Beidawi.) 
 
 5 Hence, says Al Beidawi, it appears that GOD will pardon some of the 
 rebellious people. But perhaps the distinguishing the unbelievers into 
 different classes, in order to consign them to different places and degrees 
 of torment, is here meant. 
 
 6 viz., The more obstinate and perverse, and especially the heads of sects, 
 who will suffer double punishment for their own errors and their seducing 
 of others. 
 
 7 For the true believers must also pass by or through hell, but the fire 
 will be damped, and the flames abated, so as not to hurt them, though it 
 will lay hold on the others. Some, however, suppose that the words intend 
 no more than the passage over the narrow bridge, which is laid over hell. 
 (Al Beidawi. Prelim. Disc. Sect. IV.) 
 
CHAP, xix.] MARY 303 
 
 is in the more eligible condition, and formeth the more excel- 
 lent assembly P 1 But how many generations have we 
 destroyed before them, which excelled them in wealth, and 
 in outward appearance ? Say, Whosoever is in error, the 
 Merciful will grant him a long and prosperous life ; until they 
 see that with which they are threatened, whether it be the 
 punishment of this life, or that of the last hour^; and hereafter 
 they shall know who is in the worse condition, and the weaker 
 in forces. GOD shall more fully direct those who receive 
 direction ; and the good works which remain for ever, are 
 better in the sight of thy LORD than worldly possessions, in 
 respect to the reward, and more eligible in respect to the 
 future recompence. Hast thou seen him who believeth not 
 in our signs, and faith, I shall surely have riches and children 
 bestowed on me ? 2 Is he acquainted with the secrets of 
 futurity ; or hath he received a covenant from the Merciful 
 that it shall be so ? By no means. We will surely write 
 down that which he saith ; and increasing we will increase 
 his punishment : and we will be his] heir as to that which 
 he speaketh of, 3 and on the last day he shall appear 
 before us alone and naked. They have taken other gods, 
 besides GOD, that they may be a glory unto them. By no 
 means. Hereafter shall they deny their worship ; 4 and they 
 shall become adversaries 5 unto them. Dost thou not see 
 that we send the devils against the infidels, to incite them to 
 sin by their instigations ? Wherefore be not in haste to 
 call down destruction upon them ; for we number unto them 
 a determined number of days of respite. On a certain day we 
 will assemble the pious before the Merciful in an honourable 
 manner, as ambassadors come into the presence of a prince ; 
 but we will drive the wicked into hell, as cattle are driven 
 
 1 viz., Of us, or of you. When the Koreish were unable to produce a 
 composition to equal the Koran, they began to glory in their wealth and 
 nobility, valuing themselves highly on that account, and despising the 
 followers of Mohammed. 
 
 2 This passage was revealed on account of Al As Ebn Wayel, who being 
 indebted to Khabbab, when he demanded the money, refused to pay it, 
 unless he would deny Mohammed ; to which proposal Khabbab answered, 
 that he would never deny that prophet, neither alive, nor dead, nor when he 
 should be raised to life at the last day ; therefore replied Al As, when thou 
 art raised again, come to me, for I shall then have abundance of riches, and 
 children, and I will pay you. (Al Beidawi, Jallalo'ddin.) 
 
 3 i.e., He shall be obliged to leave all his wealth and his children behind 
 him at his death. 
 
 * viz., At the resurrection ; when the idolaters shall disclaim their idols 
 and the idols their worshippers, and shall mutually accuse one another 
 (Chaps. VI; and X.) 
 
 6 Or, the contrary ; that is to say, a disgrace instead of an honour. 
 
304 THE KORAN [CHAP. xix. 
 
 to water : they shall obtain no intercession, except he only 
 who hath received a covenant from the Merciful. 1 They say, 
 The Merciful hath begotten issue. Now have ye uttered an 
 impious thing : it wanteth little but that on occasion thereof 
 the heavens be rent, and the earth cleave in sunder, and the 
 mountains be overthrown and fall, for that they attribute 
 children unto the Merciful ; whereas it becometh not GOD 
 to beget children. Verily there is none in heaven or on earth, 
 but shall approach the Merciful as his servant. He encom- 
 passeth them by his knowledge and power, and numbereth 
 them with an exact computation : and they shall all come 
 unto him on the day of resurrection, destitute both of helpers 
 and followers. But as for those who believe and do good 
 works, the Merciful will bestow on them love. 2 Verily we 
 have rendered the Koran easy for thy tongue, that thou 
 mayest thereby declare our promises unto the pious, and 
 mayest thereby denounce threats unto contentious people. 
 And how many generations have we destroyed before them ? 
 Dost thou find one of them remaining ? Or dost thou hear 
 so much as a whisper concerning them ? 3 
 
 1 That is, except he who shall be a subject properly disposed to receive 
 that favour, by having possessed Islam. Or, the words may also be trans- 
 lated, according to another exposition, They shall not obtain the intercession 
 of any, except the intercession of him, &c. Or else, None shall be able to 
 make intercession for others, except he who shall have received a covenant (or 
 permission) from God ; i.e., who shall be qualified for that office by faith, and 
 good works, according to GOD'S promise, or shall have special leave given 
 him by GOD for that purpose. (Al Beidawi. Chap II.) 
 
 2 viz., The love of GOD and all the inhabitants of heaven. Some suppose 
 this verse was revealed to comfort the Moslems who were hated and despised 
 at Mecca, on account of their faith, by the promise of their gaining the love 
 and esteem of mankind in a short time. Rodwell's rendering is, "But 
 love will the God of Mercy vouchsafe to those who believe and do the things 
 that be right." 
 
 3 Of so many generations which we have annihilated, canst thou call 
 back even one man? Do they make the slightest murmur heard? (Savary.) 
 
CHAP, xx.] T. H. 805 
 
 XX 
 
 THE CHAPTER OF T. H. * 
 
 Revealed at Mecca. 
 
 IN THE NAME OF THE MOST MERCIFUL GOD. 
 
 TH. We have not sent down the Koran unto thee, 
 . that thou shouldest be unhappy ; 2 but for an admoni- 
 tion unto him who feareth God : being sent down from him 
 who created the earth, and the lofty heavens. The Merciful 
 sitteth on his throne : unto him belongeth whatsoever is in 
 heaven and on earth, and whatsoever is between them, and 
 whatsoever is under the "earth. If thou pronounce thy 
 prayers with a loud voice, know that it is not necessary in 
 respect to God ; for he knoweth that which is secret, and 
 what is yet more hidden. GOD ! there is no god but he : 
 he hath most excellent names. 3 Hast thou been informed 
 of the history of Moses ? 4 When he saw fire, and said unto 
 his family, Tarry ye here ; for I perceive fire : peradventure 
 I may bring you a brand thereout, or may find a direction 
 in our way by the fire. 5 And when he was come near unto it, 
 
 1 The signification of these letters, which being prefixed to the chapter 
 are therefore taken for the title, is uncertain. (Sale, Prel. Disc. Sect. III.) 
 Some, however, imagine they stand for Ya rajol, i.e. O man ! which inter- 
 pretation, seeming not easily to be accounted for from the Arabic, is by a 
 certain tradition deduced from the Ethiopic (Moham. Ebn Abd al Baki, ex 
 trad. Acremag Ebn Abi Sofian) ; or for Ta, i.e. tread ; telling us that Moham- 
 med, being employed in watching and prayer the night this passage was 
 revealed, stood on one foot only, but was hereby commanded to ease him- 
 self by setting both feet to the ground. Others fancy the first letter stands 
 for TAba, beatitude ; and the latter for Hdwiyat, the name of the lower 
 apartment of hell. Tah is also an interjection commanding silence, and may 
 properly enough be used in this place. 
 
 2 Either by reason of thy zealous solicitude for the conversion of the 
 infidels, or thy fatiguing thyself by watching and other religious exercises ; 
 for, it seems, the Koreish urged the extraordinary fatigues he underwent 
 in those respects, as the consequence of his having left their religion. (Al 
 Beidawi.) 
 
 3 See Chaps. VII. and XVII. 
 
 4 The relation of the story of Moses, which takes up the greatest part of 
 this chapter, was designed to encourage Mohammed, by his example, to 
 discharge the prophetic office with firmness of mind, as being assured of 
 receiving the like assistance from GOD : for it is said this chapter was one 
 of the first that were revealed. (Al Beidawi.) 
 
 5 The commentators say, that Moses having obtained leave of Shoaib, 
 or Jethro, his father-in-law, to visit his mother, departed with his family 
 from Midian towards Egypt ; but coming to the valley of Towa, wherein 
 Mount Sinai stands, his wife fell in labour, and was delivered of a son, in 
 a very dark and snowy night ; he had also lost his way, and his cattle were 
 scattered from him ; when on a sudden he saw a fire by the side of a moun- 
 tain, which on his nearer approaching he found burning in a green bush. 
 (Al Beidawi.) 
 
306 THE KORAN [CHAP. xx. 
 
 a voice called unto him, saying, O Moses ! verily I am thy 
 LORD : wherefore put off thy shoes ;* for thou art in the sacred 
 valley Towa. And I have chosen thee ; therefore hearken 
 with attention unto that which is revealed unto thee. Verily 
 I am GOD ; there is no god beside me : wherefore worship 
 me, and perform thy prayer in remembrance of me. Verily 
 the hour cometh : I will surely manifest the same, that every 
 soul may receive its reward for that which it hath deliberately 
 done. Let not him who belie veth not therein, and who 
 followeth his lust, prevent thee from believing in the same, 
 lest thou perish. Now what is that in thy right hand, O 
 Moses ? He answered, It is my rod whereon I lean, and 
 with which I beat down leaves for my flock ; and I have 
 other uses for it. 2 God said unto him, Cast it down, O Moses. 
 And he cast it down, and behold, it became a serpent, 3 which 
 ran about. God said, Take hold on it, and fear not : 4 we will 
 reduce it to its former condition. And put thy right hand 
 under thy left arm : it shall come forth white, 5 without any 
 hurt. This shall be another sign : that we may show thee 
 some of our greatest signs. Go unto Pharaoh : for he is 
 exceedingly impious. Moses answered, LORD, enlarge my 
 breast, and make what thou hast commanded me easy unto 
 me : and loose the knot of my tongue, that they may under- 
 stand my speech. 6 And give me a counsellor 7 of my family, 
 namely, Aaron my brother. Gird up my loins by him, and 
 
 1 This was a mark of humility and respect : though some fancy there was 
 some uncleanness in the shoes themselves, because they were made of the 
 skin of an ass not dressed. (Al Beidawi.) 
 
 z As to drive away wild beasts from my flock, to carry my bottle of water 
 on, to stick up and hang my upper garment on to shade me from the sun ; 
 and several other uses enumerated by the commentators. 
 
 3 Which was at first no bigger than the rod, but afterwards swelled to a 
 prodigious size. (Al Beidawi.) 
 
 4 When Moses saw the serpent move about with great nimbleness, and 
 swallow stones and trees, he was greatly terrified, and fled from it ; but 
 recovering his courage at these words of GOD, he had the boldness to take 
 the serpent by the jaws. (Al Beidawi.) 
 
 5 See Chap. VII. 
 
 6 For Moses had an impediment in his speech, which was occasioned by 
 the following accident. Pharaoh one day carrying him in his arms, when a 
 child, he suddenly laid hold of his beard, and plucked it in a very rough 
 manner, which put Pharaoh into such a passion, that he ordered him to be 
 put to death : but Asia, his wife, representing to him that he was but a child, 
 who could not distinguish between a burning coal and a ruby, he ordered the 
 experiment to be made ; and a live coal and a ruby being set before Moses, 
 he took the coal and put it into his mouth, and burnt his tongue : and 
 thereupon he was pardoned. This is a Jewish story a little altered. (Shalsh. 
 Hakkab., p. n.) 
 
 7 The Arabic word is Wazir, which signifies one who has the chief adminis- 
 tration of affairs under a prince. 
 
CHAP, xx.] TL H. SO? 
 
 make him my colleague in the business : that we may praise 
 thee greatly, and may remember thee often ; for thou 
 regardest us. God replied, Now hast thou obtained thy 
 request, O Moses : and we have heretofore been gracious 
 unto thee, another time ; when we revealed unto thy mother 
 that which was revealed unto her, 1 saying, Put him into the 
 ark, and cast him into the river, and the river shall throw 
 him on the shore ; and my enemy and his enemy shall take 
 him and bring him up : 2 and I bestowed on thee love from 
 me, 3 that thou might est be bred up under my eye. When 
 thy sister went and said, Shall I bring you unto one who will 
 nurse the child ? 4 So we returned thee unto thy mother, 
 that her mind might be set at ease, and that she might not 
 be afflicted. And thou slewest a soul, and we delivered thee 
 from trouble ; 5 and we proved thee by several trials : 6 and 
 afterwards thou didst dwell some years 7 among the inhab- 
 itants of Madian. Then thou earnest hither according to our 
 decree, O Moses ; and I have chosen thee for myself : j where- 
 fore go thou and thy brother 8 with my signs ; and be not 
 
 1 The commentators are not agreed by what means this revelation was 
 made ; whether by private inspiration, by a dream, by a prophet, or by an 
 angel. 
 
 2 The commentators say, that his mother accordingly made an ark of 
 the papyrus, and pitched it, and put in some cotton ; and having laid the 
 child therein, committed it to the river, a branch of which went into 
 Pharaoh's garden : that the stream carried the ark thither into a fishpond, at 
 the head of which Pharaoh was then sitting, with his wife Asia, the daughter 
 of Mozahem ; and that the king, having commanded it to be taken up and 
 opened, and finding in it a beautiful child, took a fancy to it, and ordered 
 it to be brought up. (Al Beidawi.) Some writers mention a miraculous 
 preservation of Moses before he was put into the ark ; and tell us, that his 
 mother having hid him from Pharaoh's officers in an oven, his sister, in her 
 mother's absence, kindled a large fire in the oven to heat it, not knowing the 
 child was there, but that he was afterwards taken out unhurt. (Abulfed., 
 &c.) 
 
 3 That is, I inspired the love of thee into the hearts of those who saw 
 thee, and particularly into the heart of Pharaoh. 
 
 4 The Mohammedans pretend that several nurses were brought, but the 
 child refused to take the breast of any, till his sister Miriam, who went to 
 learn news of him, told them she would find a nurse, and brought his mother. 
 (Al Beidawi.) 
 
 6 Moses killed an Egyptian, in defence of an Israelite, and escaped the 
 danger of being punished for it, by flying to Midian, which was eight days' 
 journey distant from Mesr. (Al Beidawi.) The Jews pretend he was 
 actually imprisoned for the fact, and condemned to be beheaded, but that, 
 when he should have suffered, his neck became as hard as ivory, and the 
 sword rebounded on the executioner. (Shalsh Hakkab., p. n.) 
 
 6 For he was obliged to abandon his country and his friends, and to travel 
 several days, in great terror and want of necessary provisions, to seek a 
 refuge among strangers ; and was afterwards forced to serve for hire, to gain 
 a livelihood. 1 ^ Ten. (Al Beidawi.) 
 
 8 Aaron being by this time come out to meet his brother, either by divine 
 inspiration, or having notice of his design to return to Egypt. (Al Beidawi.) 
 
308 THE KORAN [CHAP. xx. 
 
 negligent in remembering me. Go ye unto Pharaoh, for he 
 is excessively impious : and speak mildly unto him ; per- 
 ad venture he will consider, or will fear our threats. They 
 answered, O LORD, verily we fear lest he be precipitately 
 violent against us, or lest he transgress more exorbitantly. 
 God replied, Fear not ; for I am with you : I will hear and 
 will see. Go ye therefore unto him, and say, Verily we are 
 the messengers of thy LORD : wherefore send the children of 
 Israel with us, and do not afflict them. Now are we come 
 unto thee with a sign from thy LORD : and peace be upon 
 him who shall follow the true direction. Verily it hath been 
 revealed unto us, that a punishment shall be inflicted on him 
 who shall charge us with imposture, and shall turn back. 
 And when they had delivered their message, Pharaoh said, Who 
 is your LORD, O Moses ? He answered, Our LORD is he who 
 giveth all things : he hath created them, and directeth them 
 by his providence. Pharaoh said, What therefore is the 
 condition of the former generations P 1 Moses answered, The 
 knowledge thereof is with my LORD, in the book of his 
 decrees : my LORD erreth not, neither doth he forget. It is 
 he who hath spread the earth as a bed for you, and hath made 
 you paths therein ; and who sendeth down rain from heaven, 
 whereby we cause various kinds of vegetables to spring 
 forth ; saying, Eat of part, and feed your cattle with other 
 part thereof. Verily herein are signs unto those who are 
 endued with understanding. Out of the ground have we 
 created you ; and to the same will we cause you to return, 
 and we will bring you forth from thence another time. And 
 we showed Pharaoh all our signs which we had empowered 
 Moses to perform : but he accused him of imposture, and 
 refused to believe ; and he said, Art thou come unto us that 
 thou mayest dispossess us of our land by thy enchantments, 
 O Moses ? Verily we will meet thee with the like enchant- 
 ments ; wherefore fix an appointment between us and thee ; 
 we will not fail it, neither shalt thou, in an equal place. 
 Moses answered, Let your appointment be on the day of 
 your solemn feast ; 2 and let the people be assembled in 
 open day. And Pharaoh turned away from Moses, and 
 gathered together the most expert magicians, to execute his 
 stratagem ; and they came to the appointment. Moses said 
 
 1 viz., As to happiness or misery after death. " How do you explain 
 the fact that the generations of men have always practised a different wor- 
 ship ? " (Rodwell.) 
 
 2 Which was probably the first day of their new year. 
 
CHAP, xx.] T. H. 309 
 
 unto them, Woe be unto you ! do not devise a lie against 
 GOD, 1 lest he utterly destroy you by some judgment : for 
 he shall not prosper who deviseth lies. And the magicians 
 disputed concerning their affair among themselves, and 
 discoursed in private : and they said, These two are cer- 
 tainly magicians : they seek to dispossess you of your land 
 by their sorcery ; and to lead away with them your chief est 
 and most considerable men. Wherefore collect all your 
 cunning, and then come in order : for he shall prosper this 
 day, who shall be superior. They said, O Moses, whether 
 wilt thou cast down thy rod first, or shall we be the first who 
 cast down our rods ? He answered, Do ye cast down your 
 rods first. And behold, their cords and their rods appeared 
 unto him, by their enchantment, to run about like serpents : 2 
 wherefore Moses conceived fear in his heart. But we said 
 unto him, Fear not ; for thou shalt be superior : therefore 
 cast down the rod which is in thy right hand ; and it shall 
 swallow up the seeming serpents which they have made : for 
 what they have made is only the deceit of an enchanter ; 
 and an enchanter shall not prosper, whithersoever he cometh. 
 And the magicians, when they saw the miracle which Moses 
 performed, fell down and worshipped, saying, We believe 
 in the LORD of Aaron and of Moses. Pharaoh said unto them, 
 do ye believe in him before I give you permission ? Verily 
 this is your master, who hath taught you magic. But I 
 will surely cut off your hands and your feet on the opposite 
 sides ; and I will crucify you on trunks of palm-trees : 3 and 
 ye shall know which of us is more severe in punishing, and can 
 longer protract your pains. They answered, We will by no 
 means have greater regard unto thee, than unto those evident 
 miracles which have been shown us, or than unto him who 
 hath created us. Pronounce therefore that sentence against 
 us which thou art about to pronounce ; for thou canst only 
 give sentence as to this present life. Verily we believe in our 
 LORD, that he may forgive us our sins, and the sorcery which 
 thou hast forced us to exercise : for GOD is better to reward, 
 and more able to prolong punishment than thou. Verily 
 whosoever shall appear before his LORD on the day of judg- 
 ment, polluted with crimes, shall have hell for his reward ; 
 he shall not die therein, neither shall he live. But whoever 
 
 1 By saying the miracles performed in his name are the effects of magic. 
 
 2 They rubbed them over with quicksilver, which being wrought upon 
 by the heat of the sun, caused them to move. (Al Beidawi.) 
 
 3 See Chap. VII. 
 
310 THE KORAN [CHAP. xx. 
 
 shall appear before him, having been a true believer, and shall 
 have worked righteousness, for these are prepared the highest 
 degrees of happiness ; namely gardens of perpetual abode, 1 
 which shall be watered by rivers ; they shall remain therein 
 for ever : and this shall be the reward of him who shall be 
 pure. And we spake by revelation unto Moses, saying, Go 
 forth with my servants out of Egypt by night ; and smite the 
 waters with the rod, and make them a dry path through the 
 sea : 2 be not apprehensive of Pharaoh's overtaking thee ; 
 neither be thou afraid. And when Moses had done so, 
 Pharaoh followed them with his forces ; and the waters of 
 the sea which overwhelmed them, overwhelmed them. And 
 Pharaoh caused his people to err, neither did he direct them 
 aright. Thus, O children of Israel, we delivered you from 
 your enemy ; and we appointed you the right side of mount 
 Sinai to discourse with Moses and to give him the law ; and 
 we caused manna and quails to descend upon you ; 3 saying, 
 Eat of the good things which we have given you for food ; 
 and transgress not therein, 4 lest my indignation fall on you : 
 and on whomsoever my indignation shall fall, he shall go 
 down headlong into perdition. But I will be gracious unto 
 him who shall repent and believe, and shall do that which 
 is right ; and who shall be rightly directed. What hath 
 caused thee to hasten from thy people, O Moses, to receive 
 the law ? 5 He answered, These follow close on my footsteps ; 
 but I have hastened unto thee, O LORD, that thou mightest 
 be well pleased with me. God said, We have already made 
 a trial of thy people, since thy departure ; 6 and Al Sameri 7 
 
 1 Literally, gardens of Eden ; see Chap. IX. 
 
 2 The expositors add, that the sea was divided into twelve separate 
 paths, one for each tribe (Al Beidawi. Abulfed. in Hist.) : a fable borrowed 
 from the Jews. (R. Eliezer, Pirke, chapter 42.) 
 
 a Chap. II. 
 
 4 By ingratitude, excess, or insolent behaviour. 
 
 5 For Moses, it seems, outwent the seventy elders, who had been chosen, 
 in obedience to the divine command, to accompany him to the mount (Chap. 
 II., Chap. VII.), and appeared before GOD while they were at some, though 
 no great, distance behind him. 
 
 6 They continued in the worship of the true GOD for the first twenty days 
 of Moses's absence, which, by taking the nights also into their reckoning, 
 they computed to be forty, and at their expiration concluded they had 
 stayed the full time which Moses had commanded them, and so fell into the 
 worship of the golden calf. (Al Beidawi.) 
 
 7 This was not his proper name, but he had this appellation because he 
 was of a certain tribe among the Jews called Samaritans (wherein the Mo- 
 hammedans strangely betray their ignorance of history) ; though some say 
 he was a proselyte, but a hypocritical one, and originally of Kirman, or some 
 other country. His true name was Moses, or Musa, Ebn Dhafar. (Al 
 Beidawi.) 
 
 Selden is of opinion that this person was no other than Aaron himself 
 
CHAP. XX.] T. M. 311 
 
 hath seduced them to idolatry. Wherefore Moses returned 
 unto his people 1 in great wrath, and exceedingly afflicted. 
 And he said, O my people, had not your LORD promised you 
 a most excellent promise ? 2 Did the time of my absence 
 seem long unto you ? Or did ye desire that indignation from 
 your LORD should fall on you, and therefore fail to keep the 
 promise which ye made me ? They answered, We have not 
 failed in what we promised thee of our own authority ; but 
 we were made to carry in several loads of gold and silver, of 
 the ornaments of the people, 3 and we cast them into the fire ; 
 and in like manner Al Sameri also cast in what he had collected, 
 and he produced unto them a corporeal calf, 4 which lowed. 
 And Al Sameri and his companions said, This is your god, 
 and the god of Moses ; but he hath forgotten him, and is gone 
 to seek some other. Did they not therefore see that their idol 
 returned them no answer, and was not able to cause them 
 either hurt or profit ? And Aaron had said unto them be- 
 fore, O my people, verily ye are only proved by this calf ; for 
 your LORD is the Merciful : wherefore follow me, and obey 
 my command. They answered, We will by no means cease 
 to be devoted to its worship, until Moses return unto us. 
 And when Moses was returned, he said, O Aaron, what hin- 
 dered thee, when thou sawest that they went astray, that 
 
 (who was really the maker of the calf), and that he is here called Al Sameri, 
 from the Hebrew verb shamar, to keep (Selden, de Diis Syris, Synt. i, 
 chapter 4) ; because he was the Keeper or Guardian of the children of Israel 
 during his brother's absence in the mount ; which is a very ingenious con- 
 jecture, not absolutely inconsistent with the text of the Koran (though 
 Mohammed seems to have mistaken Al Sameri for the name of a different 
 person), and offers a much more probable origin of that appellation, than to 
 derive it, as the Mohammedans do, from the Samaritans, who were not 
 formed into a people, nor bore that name till many ages after. 
 
 1 viz., After he had completed his forty days' stay in the mount, and had 
 received the law. (Al Beidawi.) 
 
 2 i.e., The law, containing a light and certain direction to guide you in 
 the right way. 
 
 3 These ornaments were rings, bracelets, and the like, which the Israelites 
 had borrowed of the Egyptians, under pretence of decking themselves out 
 for some feast, and had not returned to them ; or, as some think, what they 
 had stripped from the dead bodies of the Egyptians, cast on shore by the 
 sea : and Al Sameri, conceiving them unlawful to be kept, and the occasion 
 of much wickedness, persuaded Aaron to let him collect them from the 
 people ; which being done, he threw them all into the fire, to melt them 
 down into one mass. (Al Beidawi, D'Herbel. Bibl. Orient, p. 650, and 
 Kor. Chap. II.) 
 
 It is observable, that the Mohammedans generally suppose the cast 
 metal's coming forth in the shape of a calf, was beside the expectation of Al 
 Sameri, who had not made a mould of that figure : and that when Aaron 
 excuses himself to his brother, in the Pentateuch, he seems as if he wor'.d 
 persuade him it was an accident. (Exod. xxxii. 24.) 
 
 4 See Chap. VII. 
 
312 THE KORAN [CHAP. xx. 
 
 thou didst not follow me P 1 Hast thou therefore been dis- 
 obedient to my command ? Aaron answered, son of my 
 mother, drag me not by my beard, nor by the hair of my 
 head. Verily I feared lest thou shouldest say, Thou hast 
 made a division among the children of Israel, and thou hast 
 not observed my saying. 2 Moses said unto Al Sameri, 
 What was thy design, O Sameri ? He answered, I saw that 
 which they saw not ; 3 wherefore I took a handful of dust 
 from the footsteps of the messenger of God, and I cast it into 
 the molten calf ; 4 for so did my mind direct me. Moses said, 
 Get thee gone ; for thy punishment in this life shall be, that 
 thou shalt say unto those who shall meet thee, Touch me not ; 5 
 and a threat is denounced against thee of more terrible pains 
 in the life to come, which thou shalt by no means escape. 
 And behold now thy god, to whose worship thou hast con- 
 tinued assiduously devoted : verily we will burn it ; 6 and 
 we will reduce it to powder, and scatter it in the sea. Your 
 GOD is the true GOD, besides whom there is no other god : 
 he comprehendeth all things by his knowledge. Thus do 
 we recite unto thee, Mohammed, relations of what hath 
 passed heretofore ; and we have given thee an admonition 
 from us. He who shall turn aside from it, shall surely carry 
 
 1 By these words Moses reprehends Aaron for not seconding his zeal in 
 taking arms against the idolaters ; or for not coming after him to the moun- 
 tain, to acquaint him with their rebellion. 
 
 2 i.e., Lest if I had taken arms against the worshippers of the calf, thou 
 shouldest say that I had raised a sedition ; or if I had gone after thee, thou 
 shouldest blame me for abandoning my charge, and not waiting thy return 
 to rectify what was amiss. 
 
 3 Or, I knew that which they knew not ; viz., That the messenger sent 
 to thee from GOD was a pure spirit, and that his footsteps gave life to what- 
 ever they touched ; being no other than the angel Gabriel, mounted on the 
 horse of life : and therefore I made use of the dust of his feet to animate 
 the molten calf. It is said Al Sameri knew the angel, because he had saved 
 and taken care of him when a child and exposed by his mother for fear of 
 Pharaoh. (Al Beidawi, Jallalo'ddin.) 
 
 * See Chap. II. 
 
 5 Lest they infect thee with a burning fever : for that was the consequence 
 of any man's touching him, and the same happened to the persons he touched ; 
 for which reason he was obliged to avoid all communication with others, 
 and was also shunned by them, wandering in the desert like a wild beast. 
 (Al Beidawi, Jallalo'ddin.) Hence it is concluded that a tribe of Samaritan 
 Jews, said to inhabit a certain isle in the Red Sea, are the descendants of 
 our Al Sameri ; because it is their peculiar mark of distinction, at this day, 
 to use the same words, viz. La mesas, i.e., Touch me not, to those they meet. 
 (Geogr. Nub. p. 45.) It is not improbable that this story may owe its rise 
 to the known hatred borne by the Samaritans to the Jews, and their super- 
 stitiously avoiding to have any commerce with them, or any other strangers. 
 (Selden, ubi sup.) 
 
 6 Or, as the word may also be translated, We will file it down ; but the 
 other is the more received interpretation. 
 
CHAP, xx.] T. H. 313 
 
 a load of guilt on the day of resurrection : they shall con- 
 tinue thereunder for ever ; and a grievous burthen shall it 
 be unto them on the day of resurrection. 1 On that day the 
 trumpet shall be sounded ; and we will gather the wicked 
 together on that day, having grey eyes. 2 They shall speak 
 with a low voice to one another, saying, Ye have not tarried 3 
 above ten days. We well know what they will say ; when 
 the most conspicuous among them for behaviour shall say, 
 Ye have not tarried above one day. They will ask thee con- 
 cerning the mountains : Answer, My LORD will reduce them 
 to dust, and scatter them abroad ; 4 and he will leave them a 
 plain equally extended : thou shalt see no part of them 
 higher or lower than another. On that day mankind shall 
 follow the angel who will call them to judgment, 5 none shall 
 have power to turn aside from him ; and their voices shall 
 be low before the Merciful, neither shalt thou hear any more 
 than the hollow sound of their feet. On that day the inter- 
 cession of none shall be of advantage unto another, except 
 the intercession of him to whom the Merciful shall grant 
 permission, 6 and who shall be acceptable unto him in what 
 he saith. God knoweth that which is before them, and that 
 which is behind them ; but they comprehend not the same 
 by their knowledge : and their faces shall be humbled 7 before 
 the living, the self-subsisting God ; and he shall be wretched 
 who shall bear his iniquity. But whosoever shall do good 
 works, being a true believer, shall not fear any injustice, or 
 any diminution of his reward from God. And thus have we 
 sent down this book, being a Koran in the Arabic tongue ; 
 and we have inserted various threats and promises therein, 
 that men may fear God, or that it may awaken some considera- 
 tion in them : wherefore let GOD be highly exalted, the King, 
 the Truth ! Be not overhasty in receiving or repeating the 
 Koran, before the revelation thereof be completed unto 
 thee ; 8 and say, LORD, increase my knowledge. We hereto- 
 
 1 See Chap. VI. 
 
 * For this, with the Arabs, is one mark of an enemy, or a person they 
 abominate ; to say a man has a black liver (though I think we express our 
 aversion by the term white-livered), reddish whiskers, and grey eyes, being 
 a periphrasis for a foe, and particularly a Greek, which nation were the most 
 inveterate enemies of the Arabs, and have usually hair and eyes of those 
 colours. (Al Beidawi, Jawhari, in Lex.) The original word, however, 
 signifies also those who are squint-eyed, or even blind of a suffusion. 
 
 3 viz., In the world ; or, in the grave. / 
 
 * See Sale, Prelim. Disc. Sect. IV. 5 Sale, Prelim. Disc. p. 88. 
 
 6 Or, Except unto him, &c. See Chap. XIX. 
 
 7 The original word properly expresses the humility and dejected looks of 
 captives in the presence of their conqueror. 
 
 8 Mohammed is here commanded not to be impatient at any delay in 
 
314 THE KORAN [CHAP. xx. 
 
 fore gave a command unto Adam ; but he forgot the same, 1 
 and ate of the forbidden fruit ; and we found not in him a firm 
 resolution. And remember when we said unto the angels, 
 Worship ye Adam ; and they worshipped him : but Eblis 
 refused. 2 And we said, O Adam, verily this is an enemy 
 unto thee, and thy wife : wherefore beware lest he turn you 
 out of paradise ; for then shalt thou be miserable. Verily 
 we have made a provision for thee, that thou shalt not hunger 
 therein, neither shalt thou be naked : and there is also a 
 provision made for thee, that thou shalt not thirst therein, 
 neither shalt thou be incommoded by heat. But Satan, 
 whispered evil suggestions unto him, saying, O Adam, shall I 
 guide thee to the tree of eternity, and a kingdom which 
 faileth not ? And they both ate thereof : and their naked- 
 ness appeared unto them ; and they began to sew together 
 the leaves of paradise, to cover, themselves. 3 And thus 
 Adam became disobedient unto his LORD, and was seduced. 
 Afterwards his LORD accepted him, on his repentance, and 
 was turned unto him, and directed him. And God said, 
 Get ye down hence, all of you : the one of you shall be an 
 enemy unto the other. But hereafter shall a direction come 
 unto you from me : 4 and whosoever shall follow my direction, 
 shall not err, neither shall he be unhappy ; but whosoever 
 shall turn aside from my admonition, verily he shall lead a 
 miserable life, and we will cause him to appear before us on 
 the day of resurrection, blind. 5 And he shall say, O LORD, 
 why hast thou brought me before thee blind, whereas before I 
 saw clearly ? God shall answer, Thus have we done, because 
 our signs came unto thee, and thou didst forget them ; and 
 in the same manner shalt thou be forgotten this day. And 
 thus will we reward him who shall be negligent, and shall 
 not believe in the signs of his LORD : and the punishment of 
 the life to come shall be more severe, and more lasting than 
 the punishment of this life. Are not the Meccans therefore 
 
 Gabriel's bringing the divine revelations, or not to repeat it too fast after 
 the angel, so as to overtake him before he had finished the passage. But 
 some suppose the prohibition relates to the publishing any verse before the 
 same was perfectly explained to him. (Al Beidawi, Jallalo'ddin.) 
 
 1 Adam's so soon forgetting the divine command, has occasioned some 
 Arab etymologists to derive the word Insan, i.e., man, from nasty a, to 
 forget ; and has also given rise to the following proverbial saying, A wwalo 
 nasin awwalo 'nndst, that is, The first forgetful person was the first of men ; 
 alhiding to the like sound of the words. 
 
 2 Chap. II.; Chap. VII. 
 
 3 Chap. VII. 
 * Chap. II. 
 
 6 Prelim. Disc. Sect. IV. p. 91. 
 
CHAP, xx.] T. H. 315 
 
 acquainted with how many generations we have destroyed 
 before them ; in whose dwellings they walk ? * Verily herein 
 are signs unto those who are endued with understanding. And 
 unless a decree had previously gone forth from thy LORD for 
 their respite, verily their destruction had necessarily followed : 
 but there is a certain time determined by God for their punish- 
 ment. Wherefore do thou, Mohammed, patiently bear that 
 which they say ; and celebrate the praise of thy LORD before 
 the rising of the sun, and before the setting thereof, and praise 
 him in the hours of the night, and in the extremities of the 
 day, 2 that thou mayest be well- pleased with the prospect of 
 receiving favour from God. And cast not thine eyes on that 
 which we have granted divers of the unbelievers to enjoy, 
 namely, the splendour of this present life, 3 that we may prove 
 them thereby : for the provision of thy LORD* is better, 
 and more permanent. Command thy family to observe 
 prayer ; and do thou persevere therein. We require not of 
 thee that thou labour to gain necessary provisions for thyself 
 and family : we will provide for thee ; for the prosperous 
 issue shall attend on piety. 5 The unbelievers say, Unless he 
 come unto us with a sign from his LORD, we will not believe 
 on him. Hath not a plain declaration come unto them, of 
 that which is contained in the former volumes of scripture, 
 fry the revelation of the Koran ? If we had destroyed them by 
 a judgment before the same had been revealed, they would have 
 said, at the resurrection, O LORD, how could we believe since 
 thou didst not send unto us an apostle, that we might follow 
 thy signs, before we were humbled and covered with shame ? 
 Say, Each of us awaits the issue : wait therefore ; for ye shall 
 surely know hereafter who have been the followers of the even 
 way, and who have been rightly directed. 
 
 1 Seeing the footsteps of their destruction ; as of the tribes of Ad and 
 Thamud. 
 
 2 i.e., Evening and morning ; which times are repeated as the principal 
 hours of prayer. But some suppose these words intend the prayer of noon ; 
 the first half of the day ending, and the second half beginning at that time. 
 (Al Beidawi, Jallalo'ddin.) 
 
 3 That is, do not envy or covet their pomp and prosperity in this world. 
 (Chap. XV.) 
 
 4 viz., The reward laid up for thee in the next life : or the gift of prophecy, 
 and the revelations with which GOD has favoured thee. 
 
 5 It is said that when Mohammed's family were in any strait or affliction, 
 he used to order them to go to prayers and to repeat this verse. (Al Beidawi.) 
 
316 THE KORAN [CHAP. xxi. 
 
 XXI 
 
 THE CHAPTER OF THE PROPHETS 1 
 
 Revealed at Mecca. 
 
 IN THE NAME OF THE MOST MERCIFUL GOD. 
 
 (XVII.) |P 7~ 1 'HE time of giving up their account draweth nigh 
 L unto the people of Mecca ; while they are sunk 
 in negligence, turning aside from the consideration thereof. 
 No admonition cometh unto them from their LORD, being 
 lately revealed in the Koran, but when they hear it, they 
 turn it to sport : their hearts are taken up with delights. 
 And they who act unjustly discourse privately together, 
 saying, Is this Mohammed any more than a man like your- 
 selves ? Will ye therefore come to hear a piece of sorcery, 
 when ye plainly perceive it to be so ? Say, My LORD knoweth 
 whatever is spoken in heaven and on earth : it is he who 
 heareth and knoweth. But they say, The Koran is a con- 
 fused heap of dreams : nay, he hath forged it ; nay, he is a 
 poet : let him come unto us therefore with some miracle, 
 in like manner as the former prophets were sent. None of 
 the cities which we have destroyed, believed the miracles 
 which they saw performed, before them : will these therefore 
 believe, if they see a miracle ? We sent none as our apostles 
 before thee, other than men, unto whom we revealed our 
 will. Ask those who are acquainted with the scripture, if 
 ye know not this. We gave them not a body which could be 
 supported without their eating food ; neither were they 
 immortal. But we made good our promise unto them : 
 wherefore we delivered them, and those whom we pleased ; 
 but we destroyed the exorbitant transgressors. Now have 
 we sent down unto you, Koreish, the book of the Koran ; 
 wherein there is honourable mention of you : will ye not 
 therefore understand ? And how many cities have we 
 overthrown, which were ungodly ; and caused other nations 
 to rise up after them ? And when they felt our severe ven- 
 geance, behold, they fled swiftly from those cities. And 
 the angels said, scoffingly, unto them, Do not fly ; but return 
 to that wherein ye delighted, and to your habitations : 
 perad venture ye will be asked. 2 They answered, Alas for 
 
 1 The chapter bears this title, because particulars relating to several of the 
 prophets are here recited. It begins the seventeenth section. 
 
 2 i.e., Concerning the present posture of affairs, by way of consultation : 
 or, that ye may be examined as to your deeds, that ye may receive the 
 reward thereof. (Al Beidawi, Jallalo'ddin, Al Zamakh.) 
 
CHAP, xxi.] THE PROPHETS 317 
 
 us ! verily we have been unjust. 1 And this their lamenta- 
 tion ceased not, until we had rendered them like corn which 
 is mowed down, and utterly extinct. We created not the 
 heavens and the earth, and that which is between them, by 
 way of sport. 2 If we had pleased to take diversion, verily 
 we had taken it with that which beseemeth us ; 3 if we had 
 resolved to have done this. But we will oppose truth to 
 vanity, and it shall confound the same ; and behold, it shall 
 vanish away. Woe be unto you, for that which ye im- 
 piously utter concerning God \ since whoever is in heaven 
 and on earth is subject unto him ; and the angels who are in 
 his presence do not insolently disdain his service, neither are 
 they tired therewith. They praise him night and day : they 
 faint not. Have they taken gods from the earth ? Shall 
 they raise the dead to life ? If there were either in heaven 
 or on earth gods besides GOD, verily both would be corrupted. 4 
 But far be that which they utter, from GOD, the LORD of the 
 throne ! No account shall be demanded of him for what he 
 shall do ; but an account shall be demanded of them. Have 
 they taken other gods besides him ? Say, Produce your 
 proof thereof. This is the admonition of those who are 
 contemporary with me, and the admonition of those who have 
 been before me : 5 but the greater part of them know not the 
 truth, and turn aside from the same. W r e have sent no 
 apostle before thee, but we revealed unto him that there 
 is no god besides myself : wherefore serve me. They say, 
 The Merciful hath begotten issue ; and the angels are his 
 
 1 It is related that a prophet was sent to the inhabitants of certain towns 
 in Yaman, but instead of hearkening to his remonstrances, they killed him : 
 upon which GOD delivered them into the hands of Nebuchadnezzar, who put 
 them to the sword ; a voice at the same time crying from heaven, Ven- 
 geance for the blood of the prophets ! Upon which they repented, and used 
 the words of this passage. 
 
 2 But for the manifestation of our power and wisdom to people of under- 
 standing, that they may seriously consider the wonders of the creation, and 
 direct their actions to the attainment of future happiness, neglecting the 
 vain pomp and fleeting pleasures of this world. 
 
 3 viz., We had sought our pleasure in our own perfections ; or, in the 
 spiritual beings which are in our immediate presence ; and not in raising of 
 material buildings, with painted roofs, and fine floors, which is the diversion 
 of man. Some think the original word, translated diversion, signifies in 
 this place a wife, or a child ; and that the passage is particularly levelled 
 against the Christians. (Al Beidawi, Jallalo'ddin, Al Zamakh.) 
 
 4 That is the whole creation would necessarily fall into confusion and be 
 overturned, by the competition of such mighty antagonists. 
 
 5 i.e., This is the constant doctrine of all the sacred books ; not only of 
 the Koran, but of those which were revealed in former ages ; all of them 
 bearing witness to the great and fundamental truth of the unity of God. 
 
318 THE KORAN [CHAP. xxi. 
 
 daughters. 1 GOD forbid ! They are his honoured ser- 
 vants : they prevent him not in anything which they say ; 2 
 and they execute his command. He knoweth that which 
 is before them, and that which is behind them : they shall 
 not intercede for any, except for whom it shall please him ; 
 and they tremble for fear of him. Whoever of them shall 
 say, I am a god besides him ; that angel will we reward with 
 hell ; for so will we reward the unjust. Do not the unbe- 
 lievers therefore know, that the heavens and the earth were 
 solid, and we clave the same in sunder ; 3 and made every 
 living thing of water ? Will they not therefore believe ? 
 And we placed stable mountains on the earth, lest it should 
 move with them ; 4 and we made broad passages between 
 them for paths, that they might be directed in their journeys : 
 and we made the heaven a roof well supported. Yet they 
 turn aside from the signs thereof, not considering that they 
 are the workmanship of God. It is he who hath created the 
 night, and the day, and the sun, and the moon ; all the 
 celestial bodies move swiftly, each in its respective orbit. We 
 have not granted unto any man before thee, eternal per- 
 manency in this world ; if thou die therefore, will they be 
 immortal ? 5 Every soul shall taste of death : and we will 
 prove you with evil, and with good, for a trial of you ; and 
 unto us shall ye return. When the unbelievers see thee, 
 they receive thee only with scoffing, saying, Is this he who 
 mentioneth your gods with contempt ? Yet themselves 
 believe not what is mentioned to them of the Merciful. 6 Man 
 is created of precipitation. 7 Hereafter will I show you my 
 signs, so that ye shall not wish them to be hastened. They 
 
 1 This passage was revealed on account of the Khozaites, who held the 
 angels to be the daughters of GOD. 
 
 * i.e., They presume not to say anything, until he hath spoken it ; be- 
 having as servants who know their duty. 
 
 3 That is, They were one continuous mass of matter, till we separated them, 
 and divided the heaven into seven heavens, and the earth into as many 
 stories ; and distinguished the various orbs of the one, and the different climates 
 of the other, &c. Or, as some choose to translate the words, The heavens 
 and the earth were shut up, and we opened the same : their meaning being, 
 that the heavens did not rain, nor the earth produce vegetables, till GOD 
 interposed his power. (Al Beidawi, Jallalo'ddin.) 
 
 4 Chap. XVI. 
 
 6 This passage was revealed when the infidels said, We expect to see 
 Mohammed die, like the rest of mankind. 
 
 Denying his unity ; or rejecting his apostles and the scriptures which 
 were given for their instruction, and particularly the Korin. 
 
 7 Being hasty and inconsiderate. (Chap. XVII.) It is said this passage 
 was revealed on account of Al Nodar Ebn al Hareth, when he desired Mo- 
 hammed to hasten the divine vengeance with which he threatened the un- 
 believers. (Al Beidawi.) 
 
CHAP, xxi.] THE PROPHETS 319 
 
 say, When will this threat be accomplished, if ye speak truth ? 
 If they who believe not, knew that the time will surely come 
 when they shall not be able to drive back the fire of hell from 
 their faces, nor from their backs, neither shall they be helped, 
 they would not hasten it. But the day of vengeance shall come 
 upon them suddenly, and shall strike them with astonish- 
 ment : they shall not be able to avert it ; neither shall they 
 be respited. Other apostles have been mocked before thee : 
 but the punishment which they scoffed at, fell upon such of 
 them as mocked. Say unto the scoffers, Who shall save you 
 by night and by day from the Merciful ? Yet they utterly 
 neglect the remembrance of their LORD. Have they gods 
 who will defend them, besides us ? They are not able to 
 help themselves ; neither shall they be assisted against us by 
 their companions. But we have permitted these men and 
 their fathers to enjoy worldly prosperity, so long as life was 
 continued unto them. Do they not perceive that we come 
 unto the land of the unbelievers, and straiten the borders 
 thereof ? Shall they therefore be the conquerors ? Say, I 
 only preach unto you the revelation of God ; but the deaf 
 will not hear thy call, whenever they are preached unto. 
 Yet if the least breath of the punishment of thy LORD touch 
 them, they will surely say, Alas for us ! verily we have been 
 unjust. We will appoint just balances for the day of resur- 
 rection ; neither shall any soul be injured at all : although 
 the merit or guilt of an action be of the weight of a grain of 
 mustard-seed only, we will produce it publicly ; and there 
 will be sufficient accountants with us. We formerly gave 
 unto Moses and Aaron the Law, being a distinction 1 between 
 good and evil, and a light and admonition unto the pious ; 
 who fear their LORD in secret, and who dread the hour of 
 judgment. And this book also is a blessed admonition ; 
 which we have sent down from heaven : will ye therefore 
 deny it ? And we gave unto Abraham his direction 2 hereto- 
 fore, and we knew him to be worthy of the revelations wherewith 
 he was favoured. Remember when he said unto his father, and 
 his people, What are these images, to which ye are so entirely 
 devoted ? 3 They answered, We found our fathers wor- 
 shipping them. He said, Verily both ye and your fathers 
 have been in a manifest error. They said, Dost thou 
 
 1 Axab,.Al Forkan. Prelim. Disc. Sect. III. 
 
 2 viz., The ten books of divine revelations which were given him. (Sale . 
 Prel. Disc. Sect. IV.) 
 
 3 See Chap. VI., Chap. XIX., and Chap. II. 
 
320 THE KORAN [CHAP. xxi. 
 
 seriously tell us the truth, or art thou one who jestest with us ? 
 He replied, Verily your LORD is the LORD of the heavens 
 and the earth ; it is he who hath created them : and I am 
 one of those who bear witness thereof. By GOD, I will surely 
 devise a plot against your idols, after ye shall have retired 
 from them, and shall have turned your backs. And in the 
 people's absence he went into the temple where the idols stood, 
 and he brake them all in pieces, except the biggest of them ; 
 that they might lay the blame upon that. 1 And when they 
 were returned, and saw the havoc which had been made, they 
 said, Who hath done this to our gods ? He is certainly an 
 impious person. And certain of them answered, We heard 
 a young man speak reproachfully of them : he is named 
 Abraham. They said, Bring him therefore before the eyes 
 of the people, that they may bear witness against him. And 
 when he was brought before the assembly, they said unto him, 
 Hast thou done this unto our gods, O Abraham ? He 
 answered, Nay, that biggest of them hath done it : but ask 
 them, if they can speak. And they returned unto them- 
 selves, 2 and said the one to the other, Verily ye are the impious 
 persons. Afterwards they relapsed into their former 
 obstinacy 3 and said, Verily thou knowest that these speak not. 
 Abraham answered, Do ye therefore worship, besides GOD, 
 that which cannot profit you at all, neither can it hurt you ? 
 Fie on you ; and upon that which ye worship besides GOD ! 
 Do ye not understand ? They said, Burn him, and avenge 
 your gods ; if ve do this it will be well.* And when Abraham 
 
 1 Abraham took his opportunity to do this while the Chaldeans were 
 abroad in the fields, celebrating a great festival ; and some say he hid him- 
 self in the temple : and when he had accomplished his design, that he might 
 the more evidently convince them of their folly in worshipping them, he 
 hung the axe, with which he had hewn and broken down the images, on the 
 neck of the chief idol, named by some writers, Baal ; as if he had been the 
 author of all the mischief. (Al Beidawi, Jallalo'ddin, &c. Hyde, de Rel. 
 Vet. Pers. c. 2.) For this story, which, though it be false, is not ill invented, 
 Mohammed stands indebted to the J ews, who tell it with a little variation : 
 for they say Abraham performed this exploit in his father's shop, during his 
 absence ; that Terah, on his return, demanding the occasion of the disorder, 
 his son told him that the idols had quarrelled and fallen together by the ears 
 about an offering of fine flour, which had been brought them by an old 
 woman ; and that the father, finding he could not insist on the impossi- 
 bility of what Abraham pretended, without confessing the impotence of his 
 gods, fell into a violent passion and carried him to Nimrod that he might be 
 exemplarily punished for his insolence. (R. Gedal. in Shalshel. hakkab. p. 
 8. Vide Maimon. Yad hazzaka. c. i, de idol.) 
 
 * That is, They became sensible of their folly. 
 
 3 Literally. They were turned down upon their heads. 
 
 4 Perceiving they could not prevail against Abraham by dint of argument, 
 says Al Beidawi, they had recourse to persecution and torments. The same 
 commentator tells us the person who gave this counsel was a Persian Curd 
 
CHAP, xxi.] THE PROPHETS 321 
 
 was cast into the burning pile, we said, O fire, be thou cold, 
 and a preservation unto Abraham. 1 And they sought to 
 lay a plot against him : but we caused them to be the 
 sufferers. 2 And we delivered him, and Lot, by bringing them 
 
 (D' Herbel. Bibl. Orient. Art. Dhokak. et Schultens, Indie. Geogr. in Vit. 
 Saladini, voceCurdi.), named Heyyun, and that the earth opened and swal- 
 lowed him up alive : some, however, say it was Andeshan, a Magian priest 
 (D'Herbel., p. 115) ; and others, that it was Nimrod himself. 
 
 1 The commentators relate that, by Nimrod's order, a large space was 
 enclosed at Cutha, and filled with a vast quantity of wood, which being set 
 on fire burned so fiercely, that none dared to venture near it : then they 
 bound Abraham, and putting him into an engine (which some suppose to 
 have been of the devil's invention), shot him into the midst of the fire ; from 
 which he was preserved by the angel Gabriel who was sent to his assistance ; 
 the fire burning only the cords with which he was bound. (Al Beidawi, 
 Jallalo'ddin, &c. Vide Morgan's Mahometism Expl., v. i, chapter 4.) They 
 add that the fire having miraculously lost its heat, in respect to Abraham, 
 became an odoriferous air, and that the pile changed to a pleasant meadow ; 
 though it raged so furiously otherwise, that, according to some writers, about 
 two thousand of the idolaters were consumed by it. (The MS. Gospel of 
 Barnabas, Chapter 28.) This story seems to have had no other foundation 
 than that passage of Moses, where GOD is said to have brought Abraham 
 out of Ur of the Chaldees (Genes, xv. 7) misunderstood : which words the 
 Jews, the most trifling interpreters of scripture, and some moderns who 
 have followed them, have translated, out of the fire of the Chaldees ; taking 
 the word Ur, not for the proper name of a city, as it really is, but for an 
 appellative, signifying fire. (Targ. Jonath. et Hierosol. in Genes, c. n et 
 15 ; et Hyde, de Rel. Vet. Pers. p. 74, &c.) However it is a fable of some 
 antiquity, and credited, not only by the Jews, but by several of the Eastern 
 Christians; the twenty-fifth of the second Canun, or January, being set 
 apart in the Syrian calendar, for the commemoration of Abraham's being 
 cast into the fire. (Hyde, ibid. p. 73.) The Jews also mention some other 
 persecutions which Abraham underwent on account of his religion, par- 
 ticularly a ten years' imprisonment (R. Eliez. Pirke, c. 26, &c. Maim. 
 More Nev. 1. 3. c. 29) ; some saying he was imprisoned by Nimrod (Glossa 
 Talmud, in Gemar. Bava bathra, 91, i) ; and others, by his father Terah 
 (In Aggada). 
 
 2 Some tell us that Nimrod, on seeing this miraculous deliverance from 
 his palace, cried out, that he would make an offering to the GOD of Abraham ; 
 and that he accordingly sacrificed four thousand kine. (Al Beidawi.) But, 
 if he ever relented, he soon relapsed into his former infidelity : for he built 
 a tower that he might ascend to heaven to see Abraham's GOD ; which being 
 overthrown (Chap. XVI.), still persisting in his design, he would be carried 
 to heaven in a chest borne by four monstrous birds ; but after wandering 
 for some time through the air, he fell down on a mountain with such a force, 
 that he made it shake, whereto (as some fancy) a passage in the Koran (Chap. 
 XIV.) alludes, which may be translated, although their contrivances be such as 
 to make the mountains tremble. Nimrod, disappointed in his design of making 
 war with GOD, turned his arms against Abraham, who being a great prince, 
 raised forces to defend himself ; but GOD, dividing Nimrod's subjects, and 
 confounding their language, deprived him of the greater parts of his people, 
 and plagued those who adhered to him by swarms of gnats, which destroyed 
 almost all of them : and one of those gnats having entered into the nostril, 
 or ear, of Nimrod, penetrated to one of the membranes of his brain, where, 
 growing bigger every day, it gave him such intolerable pain, that he was 
 obliged to cause his head to be beaten with a mallet, in order to procure 
 some ease, which torture he suffered four hundred years ; GOD being willing 
 to punish, by one of the smallest of his creatures, him who insolently boasted 
 himself to be lord of all. (D'Herbel. Bibl. Orient. Art. Nimrod. Hyde, ubj 
 
322 THE KORAN [CHAP. xxi. 
 
 into the land wherein we have blessed all creatures. 1 And 
 we bestowed on him Isaac, and Jacob, as an additional gift : 
 and we made all of them righteous persons. We also made 
 them models of religion, 2 that they might direct others by 
 our command : and we inspired into them the doing of good 
 works, and the observance of prayer, and the giving of alms ; 
 and they served us. And unto Lot we gave wisdom and 
 knowledge, and we delivered him out of the city which 
 committed filthy crimes ; for they were a wicked and insolent 
 people : 3 and we led him into our mercy ; for he was an 
 upright person. And remember Noah, when he called for 
 destruction on his people* before the prophets above men- 
 tioned ; and we heard him, and delivered him and his family 
 from a great strait : and we protected him from the people 
 who accused our signs of falsehood ; for they were a wicked 
 people, wherefore we drowned them all. And remember 
 David, and Solomon, when they pronounced judgment 
 concerning a field, when the sheep of certain people had fed 
 therein by night, having no shepherd ; and we were witnesses 
 of their judgment : and we gave the understanding thereof 
 unto Solomon. 5 And on all of them we bestowed wisdom, 
 and knowledge. And we compelled the mountains to praise 
 us with David ; and the birds also : 6 and we did this. And 
 
 supra.) A Syrian calendar places the death of Nimrod, as if the time were 
 well known, on the eighth of Thamuz, or July. (Hyde, ibid.) 
 
 1 i.e., Palestine ; in which country the greater part of the prophets 
 appeared. 
 
 a See Chap. II. p. 19. 
 
 3 See Chap. VII. p. 150, and Chap. XL p. 220. 
 
 * See Chap. VIII. 
 
 5 Some sheep, in their shepherd's absence, having broken into another 
 man's field (or vineyard, say others), by night, and eaten up the corn, a 
 dispute arose thereupon : and the cause being brought before David and 
 Solomon, the former said, that the owner of the land should take the sheep, 
 in compensation of the damage which he had sustained ; but Solomon, who 
 was then but eleven years old, was of opinion that it would be more just 
 for the owner of the field to take only the profit of the sheep, viz., their milk, 
 lambs, and wool, till the shepherd should, by his own labour and at his own 
 expense, put the field into as good condition as when the sheep entered it ; 
 after which the sheep might be returned to their master. And this judg- 
 ment of Solomon was approved by David himself as better than his own. 
 (M Beidawi, Jallalo'ddin, &c.) 
 
 6 Mohammed, it seems, taking the visions of the Talmudists for truth, 
 believed that when David was fatigued with singing psalms, the mountains, 
 birds, and other parts of the creation, both animate and inanimate, relieved 
 him in chanting the divine praises. This consequence the Jews draw from 
 the words of the psalmist, when he calls on the several parts of nature to 
 join with him in celebrating the praise of God (Psalm cxlviii.) ; it being 
 their perverse custom to expound passages in the most literal manner, which 
 cannot bear a literal sense without a manifest absurdity ; and, on the con- 
 trary, to turn the plainest passages into allegorical fancies. 
 
CHAP, xxi.] THE PROPHETS 323 
 
 we taught him the art of making coats of mail for you, 1 that 
 they may defend you in your wars : will ye therefore be 
 thankful ? And unto Solomon we subjected a strong wind ; 2 
 it ran at his command to the land whereon we had bestowed 
 our blessing : 3 and we knew all things. And we also sub- 
 jected unto his command certain of the devils, who might dive 
 to get pearls for him, and perform other work besides this ; 4 
 and we watched over them. 5 And remember Job ; 6 when 
 he cried unto his LORD, saying, Verily evil hath afflicted me : 
 but thou art the most merciful of those who show mercy. 
 Wherefore we heard him, and relieved him from the evil 
 
 1 Men, before his inventing them, used to arm themselves with broad 
 plates of metal. Lest this fable should want something of the marvellous, 
 one writer tells us, that the iron which David used became soft in his hands 
 like wax. (Tarikh Montakkab, D'Herbel. p. 284.) In nearly all Moham- 
 medan countries the blacksmith is respected as treading in the path of 
 David, the father of the craft. (See Burton, Footsteps in East. Af., p. 33.) 
 
 2 Which transported his throne with prodigious swiftness. Some say, 
 this wind was violent or gentle, just as Solomon pleased. See Chap. XXVII. 
 
 3 viz., Palestine : whither the wind brought back Solomon's throne in 
 the evening, after having carried it to a distant country in the morning. 
 
 4 Such as the building of cities and palaces, the fetching of rare pieces of 
 art from foreign countries, and the like. 
 
 5 Lest they should swerve from his orders, or do mischief according to 
 their natural inclinations. Jallalo'ddin says, that when they had finished 
 any piece of building, they pulled it down before night, if they were not 
 employed in something new. 
 
 e The Mohammedan writers tell us, that Job was of the race of Esau, and 
 was blessed with a numerous family, and abundant riches ; but that GOD 
 proved him, by taking away all that he had, even his children, who were 
 killed by the fall of a house ; notwithstanding which he continued to serve 
 GOD, and to return him thanks, as usual : that he was then struck with a 
 filthy disease, his body being full of worms, and so offensive, that as he lay 
 on the dunghill none could bear to come near him : that his wife, however 
 (whom some call Rahmat the daughter of Ephraim the son of Joseph, and 
 others Makhir the daughter of Manasses), attended him with great patience, 
 supporting him with what she earned by her labour ; but that the devil 
 appeared to her one day, after having reminded her of her past prosperity, 
 promised her that if she would worship him, he would restore all they had 
 lost : whereupon she asked her husband's consent, who was so angry at the 
 proposal, that he swore, if he recovered, to give his wife a hundred stripes : 
 that Job having pronounced the prayer recorded in this passage, GOD sent 
 Gabriel, who taking him by the hand raised him up ; and at the same time 
 a fountain sprang up at his feet, of which having drank, the worms fell off 
 his body, and washing therein he recovered his former health and beauty : 
 that GOD then restored all to him double : his wife also becoming young 
 and handsome again, and bearing him twenty- six sons : and that Job, to 
 satisfy his oath, was directed by GOD to strike her one blow with a palm- 
 branch having a hundred leaves. (Al Beidawi, Jallalo'ddin, Abulfeda, &c. 
 D'Herbel. Bibl. Orient. Art. Aioub.) Some, to express the great riches 
 which were bestowed on Job after his sufferings, say he had two threshing- 
 floors, one for wheat, and the other for barley, and that GOD sent two clouds 
 which rained gold ,on the one, and silver on the other, till they ran over. 
 (Jallalo'ddin.) The traditions differ as to the continuance of Job's calamities ; 
 one will have it to be eighteen years, another thirteen, another three, and 
 another exactly seven years seven months and seven hours. 
 
324 THE KORAN [CHAP. xxi. 
 
 which was upon him : and we restored unto him his family, 
 and as many more with them, through our mercy, and for 
 an admonition unto those who serve GOD. And remember 
 Ismael, and Edris, 1 and Dhu'lkefl. 2 All these were patient 
 persons : wherefore we led them into our mercy ; for they 
 were righteous doers. And remember Dhu'lnun, 3 when he 
 departed in wrath, 4 and thought that we could not exercise 
 our power over him. And he cried out in the darkness, 5 
 saying, There is no GOD, besides thee : praise be unto thee ! 
 Verily I have been one of the unjust. Wherefore we heard 
 him, and delivered him from affliction : 6 for so do we deliver 
 the true believers. And remember Zacharias, when he called 
 upon his LORD, saying, O LORD, leave me not childless : 
 yet thou art the best heir. Wherefore we heard him, and 
 we gave him John ; and we rendered his wife fit for bearing 
 a child unto him. These strove to excel in good works, and 
 called upon us with love, and with fear ; and humbled them- 
 selves before us. And remember her who preserved her 
 virginity, 7 and into whom we breathed of our spirit ; ordain- 
 ing her and her son for a sign unto all creatures. Verily this 
 your religion is one religion ; 8 and I am your LORD ; where- 
 fore serve me. But the Jews and Christians have made 
 schisms in the affair of their religion among themselves : 
 but all of them shall appear before us. Whosoever shall do 
 good works, being a true believer, there shall be no denial 
 of the reward due to his endeavours ; and we will surely 
 
 1 See Chap. XIX. p. 301. 
 
 8 Who this prophet was is very uncertain. One commentator will have 
 him to be Elias, or Joshua, or Zacharias (Al Beidawi) ; another supposes 
 him to have been the son of Job, and to have dwelt in Syria ; to which some 
 add, that he was first a very wicked man, but afterwards repenting, died ; 
 upon which these words appeared miraculously written over 'his door, Now 
 hath God been merciful unto Dhu'lkefl (Abulf.) ; and the third tells us he 
 was a person of great strictness of life, and one who used to decide causes 
 to the satisfaction of all parties, because he was never in a passion ; and 
 that he was called Dhu'lkefl from his continual fasting, and other religious 
 exercises (Jallalo'ddin). 
 
 J This is the surname of Jonas ; which was given him because he was 
 swallowed by the fish. See Chap. X. 
 
 * Some suppose Jonas's anger was against the Ninevites, being tired with 
 preaching to them for so long a time, and greatly disgusted at their obstinacy 
 and ill-usage of him ; but others, more agreeably to Scripture, say the reason 
 of his ill-humour was GOD'S pardoning of that people on their repentance, 
 and averting the judgment which Jonas had threatened them with, so that 
 he thought he had been made a liar. (Al Beidawi.) 
 
 6 Out of the belly of the fish. 
 
 6 Chap. XXXVII. 
 
 7 Namely, the Virgin Mary. 
 
 8 Being the same which was professed by all the prophets, and holy men 
 and women, without any fundamental difference or variation. 
 
CHAP, xxi.] THE PROPHETS 325 
 
 write it down unto him. An inviolable prohibition is laid 
 on every city which we shall have destroyed ; for that they 
 shall not return any more into the world ; until Gog and 
 Magog shall have a passage opened for them, 1 and they 
 shall hasten from every high hill ; 2 and the certain promise 
 shall draw near to be fulfilled : and behold, the eyes of the 
 infidels shall be fixed with astonishment, and they shall say, 
 Alas for us ! we were formerly regardless of this day ; yea, 
 we were wicked doers. Verily both ye, men of Mecca, and 
 the idols which ye worship besides GOD, shall be cast as fuel 
 into hell fire : ye shall go down into the same. If these 
 were really gods, they would not go down into the same : 
 and all of them shall remain therein for ever. In that place 
 shall they groan for anguish ; and they shall not hear aught 
 therein. 3 As for those unto whom the most excellent reward 
 of paradise hath been predestinated by us, they shall be 
 transported far off from the same ; 4 they shall not hear the 
 least sound thereof : and they shall continue for ever in the 
 felicity which their souls desire. The greatest terror shall 
 not trouble them ; and the angels shall meet them to con- 
 gratulate them, saying, This is your day which ye were prom- 
 ised. On that day we will roll up the heavens, as the angel 
 Al Sijil 5 rolleth up the book wherein every man's actions are 
 recorded. As we made the first creature out of nothing, so 
 we will also reproduce it at the resurrection. This is a promise 
 which it lieth on us to fulfil : we will surely perform it. And 
 now have we written in the psalms, after the promulgation 
 of the law, that my servants the righteous shall inherit the 
 
 1 i.e., Until the resurrection ; one sign of the approach whereof will be 
 the irruption of those barbarians. (Sale, Prel. Disc. Sect. IV.) 
 
 2 In this passage some copies, instead of hadabin, i.e., an elevated part of 
 the earth, have jadathin, which signifies a grave ; and if we follow the latter 
 reading, the pronoun they must not refer to Gog and Magog, but to mankind 
 in general. 
 
 3 Because of their astonishment and the insupportable torments they 
 shall endure ; or, as others expound the words, They shall not hear therein 
 anything which may give them the least comfort. 
 
 4 One Ebn al Zabari objected to the preceding words, Both ye and that 
 which ye worship besides GOD, shall be cast into hell, because, being general, 
 they asserted an absolute falsehood ; some of the objects of idolatrous 
 worship being so far from any danger of damnation, that they were in the 
 highest favour with GOD, as JESUS, Ezra, and the angels : wherefore this 
 passage was revealed, excepting those who were predestined to salvation. 
 (Al Beidawi, Jallalo'ddin.) 
 
 8 Whose office it is to write down the actions of every man's life, which, 
 at his death, he rolls up, as completed. Some pretend one of Mohammed's 
 scribes is here meant : and others take the word Sijil, or, as it is also written, 
 Sijjill, for an appellative, signifying a book or written scroll ; and accordingly 
 render the passage, as a written scroll is rolled up. (Al Beidawi, Jallalo'ddin.) 
 
326 THE KORAN [CHAP. xxii. 
 
 earth. 1 Verily in this book are contained sufficient means 
 of salvation, unto people who serve God. We have not 
 sent thee, Mohammed, but as a mercy unto all creatures. 
 Say, No other hath been revealed unto me, than that your 
 GOD is one GOD : will ye therefore be resigned unto him ? 
 But if they turn their backs to the confession of God's unity, 
 say, I proclaim war against you all equally : 2 but I know not 
 whether that which ye are threatened with 3 be nigh, or 
 whether it be far distant. Verily, God knoweth the discourse 
 which is spoken in public ; and he also knoweth that which 
 ye hold in private. I know not but perad venture the respite 
 granted you is for a trial of you ; and that he may enjoy 
 the prosperity of this world for a time. Say, LORD, judge 
 between me and my adversaries with truth. Our LORD is the 
 Merciful ; whose assistance is to be implored against the 
 blasphemies and calumnies which ye utter. 
 
 XXII 
 
 THE CHAPTER OF THE PILGRIMAGE 4 
 
 Revealed at Mecca. 5 
 
 IN THE NAME OF THE MOST MERCIFUL GOD. 
 
 OMEN of Mecca, fear your LORD. Verily the shock of 
 the last hour 6 will be a terrible thing. On the day 
 whereon ye shall see it, every woman who giveth suck shall 
 forget the infant which she suckleth, 7 and every female that 
 is with young shall cast her burthen ; and thou shalt see 
 men seemingly drunk, yet they shall not be really ' drunk : 
 but the punishment of GOD will be severe. There is a man 
 who disputeth concerning GOD without knowledge, 8 and 
 
 1 These words are taken from Psalm xxxvii. v. 29. 
 
 2 Or, / have publicly declared unto you what I was commanded. 
 
 3 viz., The losses and disgraces which ye shall suffer by the future suc- 
 cesses of the Moslems ; or, the day of judgment. 
 
 4 Some ceremonies used at the pilgrimage of Mecca being mentioned in 
 this chapter, gave occasion to the inscription. 
 
 5 Some (Jallalo'ddin) except two verses, beginning at these words, There 
 are some men who serve GOD in a wavering manner, &c. And others (Al 
 Beidawi) six verses, beginning at, These are two opposite parties, &c. 
 
 6 Or, the earthquake which, some say, is to happen a little before the sun 
 rises from the west ; one sign of the near approach of the day of judgment. 
 (Sale, Prelim. Disc. Sect. IV. p. 88.) 
 
 7 See Sale, Prelim. Disc. Sect. IV. p. 88. 
 
 8 This passage was revealed on account of Al Nodar Ebn al Hareth, who 
 maintained that the angels were the daughters of GOD, that the Koran 
 was a fardel of old fables, and denied the resurrection. (Al Beidawi.) 
 
CHAP, xxii.] THE PILGRIMAGE 327 
 
 followeth every rebellious devil : against whom it is written, 
 that whoever shall take him for his patron, he shall suUely 
 seduce him, and shall lead him into the torment of hell. O 
 men, if ye be in doubt concerning the resurrection, consider 
 that we first created you of the dust of the ground ; afterwards 
 of seed ; afterwards, of a little coagulated blood ; after- 
 wards, of a piece of flesh, perfectly formed in part, and in 
 part imperfectly formed ; that we might make our power 
 manifest unto you : and we cause that of which we please 
 to rest in the wombs, until the appointed time of delivery. 
 Then we bring you forth infants ; and afterwards we permit 
 you to attain your age of full strength : and one of you 
 dieth in his youth, and another of you is postponed to a 
 decrepit age, so that he forgetteth whatever he knew. Thou 
 seest the earth sometimes dried up and barren : but when we 
 send down rain thereon, it is put in motion, and swelleth, 
 and produceth every kind of luxuriant vegetables. This 
 showeth that GOD is the truth, and that he raiseth the dead 
 to life, and that he is almighty ; and that the hour of judg- 
 ment will surely come (there is no doubt thereof), and that 
 GOD will raise again those who are in the graves. There is 
 a man who disputeth concerning GOD without either know- 
 ledge, or a direction, or an enlightening book ; proudly 
 turning his side, 1 that he may seduce men from the way of 
 GOD. Ignominy shall attend him in this world ; 2 and on the 
 day of resurrection we will make him take the torment of 
 burning, when it shall be said unto him, This thou sufierest 
 because of that which thy hands have formerly committed ; 
 for GOD is not unjust towards mankind. There are some 
 men who serve GOD in a wavering manner, standing, as it 
 were, on the verge 3 of the true religion. If good befall one of 
 
 1 That is "turning aside in scorn." 
 
 3 The person here meant, it is said, was Abu Jahl (Jallalo'ddin), a prin- 
 cipal man among the Koreish, and a most inveterate enemy of Mohammed 
 and his religion. His true name was Amru Ebn Hesham, of the family 
 of Makhzum ; and he was surnamed Abu'lhocm, i.e., the father of wisdom. 
 which was afterwards changed into Abu Jahl, or the father of folly. He was 
 slain in the battle of Bedr. (Chap. VIII. p. 173.) 
 
 3 This expression alludes to one who being posted in the skirts of an army, 
 if he sees the victory inclining to his own side, stands his ground, but if the 
 enemy is likely to prevail, takes to his heels. The passage, they say, was 
 revealed on account of certain Arabs of the desert, who came to Medina, and 
 having professed Mohammedism, were well enough pleased with it so long 
 as their affairs prospered, but if they met with any adversity, were sure to 
 lay the blame on their new religion. A tradition of Abu Said mentions 
 another accident as the occasion of this passage, viz., that a certain Jew 
 embraced Islam, but afterwards taking a dislike to it, on account of some 
 misfortunes which had befallen him, went to Mohammed, and desired he 
 
328 THE KORAN [CHAP. xxn. 
 
 them, he resteth satisfied therein ; but if any tribulation 
 befall him, he turneth himself round, with the loss both of 
 this world, and of the life to come. This is manifest perdi- 
 tion. He will call upon that besides GOD, which can neither 
 hurt him, nor profit him. This is an error remote from truth. 
 He will invoke him who will sooner be of hurt to his wor- 
 shipper than of advantage. Such is surely a miserable 
 patron, and a miserable companion. But GOD will introduce 
 those who shall believe, and do righteous works, into gardens 
 through which rivers flow ; for GOD doth that which he 
 pleaseth. Whoso thinketh that GOD will not assist his 
 apostle in this world, and in the world to come, let him strain 
 a rope towards heaven, then let him put an end to his life, 
 and see whether his devices can render that ineffectual, for 
 which he was angry. 1 Thus do we send down the Koran, 
 being evident signs ; for GOD directeth whom he pleaseth. 
 As to the true believers, and those who Judaize, and the 
 Sabians, and the Christians, and the Magians, and the 
 idolaters ; verily GOD shall judge between them on the day 
 of resurrection ; for GOD is witness of all things. Dost thou 
 not perceive that all creatures both in heaven and on earth 
 adore GOD ; 2 and the sun, and the moon, and the stars, and 
 the mountains, and the trees, and the beasts, and many 
 men ? But many are worthy of chastisement : and whom- 
 soever GOD shall render despicable, there shall be none to 
 honour ; for GOD doth that which he pleaseth. These are 
 two opposite parties, who dispute concerning their LORD. 3 
 And they who believe not, shall have garments of fire fitted 
 unto them : boiling water shall be poured on their heads ; 
 their bowels shall be dissolved thereby, and also their skins ; 
 and they shall be beaten with maces of iron. So often as 
 they shall endeavour to get out of hell, because of the anguish 
 
 might renounce it, and be freed from the obligations of it : but the prophet 
 told him that no such thing was allowed in his religion. (Al Beidawi.) 
 
 1 Or, Let him tie a rope to the roof of his house, and hang himself ; that is, 
 let him carry his anger and resentment to ever so great a height, even to be 
 driven to the most desperate extremities, and see whether with all his 
 endeavours he will be able to intercept the divine assistance. (Al Beidawi.) 
 
 2 Confessing his power, and obeying his supreme command. 
 
 3 viz., The true believers, and the infidels. The passage is said to have 
 been revealed on occasion of a dispute between the Jews and the Moham- 
 medans ; the former insisting that they were in greater favour with GOD, 
 their prophet and revelations being prior to those of the latter ; and these 
 replying, that they were more in GOD'S favour, for that they believed not 
 only in Moses but also in Mohammed, and in all the scriptures without 
 exception ; whereas the Jews rejected Mohammed, though they knew him 
 to be a prophet, out of envy. (Al Beidawi.) 
 
CHAP, xxii.] THE PILGRIMAGE 329 
 
 of their torments, they shall be dragged back into the same ; 
 and their tormentors shall say unto them, Taste ye the pain 
 of burning. GOD will introduce those who shall believe, 
 and act righteously, into gardens through which rivers flow : 
 they shall be adorned therein with bracelets of gold, and 
 pearls ; and their vestures therein shall be silk. They are 
 directed unto a good saying j 1 and are directed into the 
 honourable way. But they who shall disbelieve, and obstruct 
 the way of GOD, and hinder men from visiting the holy temple 
 of Mecca, which we have appointed for a place of worship 
 unto all men : the inhabitant thereof, and the stranger have 
 an equal right to visit it : and whosoever shall seek impiously 
 to profane it we will cause him to taste a grievous torment. 
 Call to mind when we gave the site of the house of the Caaba 
 for an abode unto Abraham, 2 saying, Do not associate 
 anything with me ; and cleanse my house for those who 
 compass it, and who stand up, and who bow down to wor- 
 ship. And proclaim unto the people a solemn pilgrim- 
 age ; 3 let them come unto thee on foot, and on every lean 
 camel, arriving from every distant road ; that they may 
 be witnesses of the advantages which accrue to them from 
 the visiting this holy place* and may commemorate the 
 name of GOD on the appointed days, 5 in gratitude for the 
 brute cattle which he hath bestowed on them. Wherefore 
 eat thereof, and feed the needy, and the poor. Afterwards 
 let them put an end to the neglect of their persons'; 6 
 
 1 viz., The profession of GOD'S unity ; or these words, which they shall 
 use at their entrance into paradise, Praise be unto GOD, who hath fulfilled his 
 promise unto us. (Al Beidawi.) 
 
 2 i.e. For a place of religious worship ; showing him the spot where it 
 had stood, and also the model of the old building, which had been taken up 
 to heaven at the flood. (Sale, Prelim. Disc. Sect. IV. p. 125.) 
 
 3 It is related that Abraham, in obedience to this command, went up to 
 Mount Abu Kobeis, near Mecca, and cried from thence, men, perform the 
 pilgrimage to the house of your LORD ; and that GOD caused those who were 
 then in the loins of their fathers, and the wombs of their mothers, from east 
 to west, and who, he knew beforehand, would perform the pilgrimage, to 
 hear his voice. Some say, however, that these words were directed to 
 Mohammed, commanding him to proclaim the pilgrimage of valediction 
 (Al Beidawi) : according to which exposition the passage must have been 
 revealed at Medina. 
 
 4 viz., The temporal advantage made by the great trade driven at Mecca 
 during the pilgrimage, and the spiritual advantage of having performed so 
 meritorious a work. 
 
 5 Namely, The ten first days of Dhu'lhajja ; or the tenth day of the same 
 month, on which they slay the sacrifices, and the three following days. 
 (Al Beidawi, Jallalo'ddin.) 
 
 c By shaving their heads, and other parts of their bodies, and cutting 
 their beards and nails in the valley of Mina ; which the pilgrims are not 
 allowed to do from the time they become Mohrims, and have solemnly 
 
 L* 
 
330 THE KORAN [CHAP. xxn. 
 
 and let them pay their vows, 1 and compass the ancient 
 house. 2 This let them do. And whoever shall regard the 
 sacred ordinances of GOD ; 3 this will be better for him in the 
 sight of his LORD. All sorts of cattle are allowed you to eat, 
 except what hath been read unto you, in former passages of 
 the Koran, to be forbidden. But depart from the abomination 
 of idols, and avoid speaking that which is false : 4 being 
 orthodox in respect to GOD, associating no other god with 
 him ; for whoever associateth any other with GOD, is like 
 that which falleth from heaven, and which the birds snatch 
 away, or the wind bloweth to a far distant place. 5 This 
 is so. And whoso maketh valuable offerings unto God ; 6 
 verily they proceed from the piety of men's hearts. Ye 
 receive various advantages from the cattle designed for 
 sacrifices, until a determined time for slaying them : then 
 the place of sacrificing them is at the ancient house. Unto 
 the possessors of every religion 7 have we appointed certain 
 rites, that they may commemorate the name of GOD on 
 slaying the brute cattle which he hath provided for them. 
 Your GOD is one GOD : wherefore resign yourselves wholly 
 unto him. And do thou bear good tidings unto those who 
 
 dedicated themselves to the performance of the pilgrimage, till they have 
 finished the ceremonies, and slain their victims. (Al Beidawi. Jallalo'ddin. 
 Chap. II., Chap. V., and Bobov. de Peregr. Meccana, p. 15, &c.) 
 
 1 By doing the good works which they have vowed to do in their pil- 
 grimage. Some understand the words only of the performance of the 
 requisite ceremonies. 
 
 2 i.e., The Caaba ; which the Mohammedans pretend was the first edifice 
 built and appointed for the worship of God. (See Chap. III., and Sale, Prelim. 
 Disc. Sect. IV.) The going round this chapel is a principal ceremony of the 
 pilgrimage, and is often repeated ; but the last time of their doing it, when 
 they take their farewell of the temple, seems to be more particularly meant 
 in this place. 
 
 3 By observing what he has commanded, and avoiding what he has for- 
 bidden, or, as the words also signify, Whoever shall honour what GOD hath 
 sanctified, or commanded not to be profaned ; as the temple and territory 
 of Mecca, and the sacred months, &c. 
 
 4 Either by asserting wrong and impious things of the Deity ; or by bear- 
 ing false witness against your neighbours. 
 
 5 Because he who falls into idolatry, sinketh from the height of faith into 
 the depth of infidelity, has his thoughts distracted by wicked lusts, and is 
 hurried by the devil into the most absurd errors. (Al Beidawi.) 
 
 6 By choosing a well-favoured and costly victim in honour of him to whom 
 it is destined. They say Mohammed once offered a hundred fat camels, 
 and among them one which had belonged to Abujahl, having in his nose 
 a ring of gold : and that Omar offered a noble camel, for which he had been 
 bid three hundred dinars. (Al Beidawi.) The original may also be trans- 
 lated generally, Whoso regardeth the rites of the pilgrimage, &c. But the 
 victims seem to be more particularly intended in this place. 
 
 7 Jallalo'ddin understands this passage in a restricted sense, of the former 
 nations who were true believers ; to whom GOD appointed a sacrifice, and a 
 nxcd place and proper ceremonies for the offering of it. 
 
CHAP, xxii.] THE PILGRIMAGE 331 N 
 
 humble themselves ; whose hearts, when mention is made 
 of GOD, are struck with fear ; and unto those who patiently 
 endure that which befalleth them ; and who duly perform 
 their prayers, and give alms out of what we have bestowed 
 on them. The camels slain for sacrifice have we appointed 
 for you as symbols of your obedience unto GOD : ye also 
 receive other advantages from them. Wherefore commem- 
 orate the name of GOD over them, when ye slay them, standing 
 on their feet, disposed in right order i 1 and when they are 
 fallen down dead, eat of them ; and give to eat thereof both 
 unto him who is content with what is given him, without 
 asking, and unto him who asketh. 2 Thus have we given 
 you dominion over them, that ye might return us thanks. 
 Their flesh is not accepted of GOD, neither their blood ; but 
 your piety is accepted of him. Thus have we given you 
 dominion over them, that ye might magnify GOD, for the 
 revelations whereby he hath directed you. And bear good 
 tidings unto the righteous, that GOD will repel the ill designs 
 of the infidels from the true believers ; for GOD loveth not 
 every perfidious unbeliever. Permission is granted unto 
 those who take arms against the unbelievers, for that they 
 have been unjustly persecuted by them ; (and GOD is cer- 
 tainly able to assist them :) who have been turned out of 
 their habitations injuriously, and for no other reason than 
 because they say, Our LORD is Goo. 3 And if GOD did not 
 repel the violence of some men by others, verily monasteries, 
 and churches, and synagogues, and the temples of the Mos- 
 lems, wherein the name of GOD is frequently commemorated, 
 would be utterly demolished. 4 And GOD will certainly 
 assist him who shall be on his side : for GOD is strong and 
 mighty. And he will assist those who, if we establish them 
 in the earth, will observe prayer, and give alms and command 
 
 1 That is, as some expound the word, standing on three feet, having one 
 of their fore feet tied up, which is the manner of tying camels to prevent 
 their moving from the place. Some copies instead of sawdffa read sawaffena 
 from the verb safana, which properly signifies the posture of a horse, when 
 he stands on three feet, the edge of the fourth only touching the ground. 
 
 8 Or, as the words may also be rendered, Unto him who asketh in a modest 
 and humble manner, and unto him who wanteth but dare not ask. 
 
 3 This was the first passage of the Koran which allowed Mohammed and 
 his followers to defend themselves against their enemies by force, and was 
 revealed a little before the flight to Medina ; till which time the prophet 
 had exhorted his Moslems to suffer the injuries offered them with patience, 
 which is also commanded in above seventy different places of the Koran, 
 (Al Beidawi, &c. Sale Prelim. Disc. Sect. II.) 
 
 4 That is, The public exercise of any religion, whether true or false, is 
 supported only by force ; and therefore, as Mohammed would argue, the 
 true religion must be established by the same means. 
 
332 THE KORAN [CHAP. xxn. 
 
 that which is just, and forbid that which is unjust. And 
 unto GOD shall be the end of all things. If they accuse thee, 
 Mohammed, of imposture ; consider that, before them, the 
 people of Noah, and the tribes of Ad and Thamud, and the 
 people of Abraham, and the people of Lot, and the inhab- 
 itants of Madian, accused their prophets of imposture : and 
 Moses was also charged with falsehood. And I granted a 
 long respite unto the unbelievers : but afterwards I chastised 
 them ; and how different was the change I made in their 
 condition \ How many cities have we destroyed, which 
 were ungodly, and which are now fallen to ruin on their 
 roofs ? And how many wells have been abandoned, 1 and 
 lofty castles ? Do they not therefore journey through the 
 land ? And have they not hearts to understand with, or 
 ears to hear with ? Surely as to these things their eyes 
 are not blind, but the hearts are blind which are in their 
 breasts. They will urge thee to hasten the threatened 
 punishment ; but GOD will not fail to perform what he hath 
 threatened : and verily one day with thy LORD is as a 
 thousand years, of those which ye compute. 2 Unto how 
 many cities have I granted respite, though they were wicked ? 
 Yet afterwards I chastised them : and unto me shall they 
 come to be judged, at the last day. Say, O men, verily I am 
 only a public preacher unto you. And they who believe 
 and do good works ; shall obtain forgiveness and an honour- 
 able provision. But those who endeavour to make our 
 signs of none effect, shall be the inhabitants of hell. We 
 have sent no apostle, or prophet, before thee, but, when he 
 read, Satan suggested some error in his reading. 3 But GOD 
 
 1 That is, How many spots in the deserts, which were formerly inhabited, 
 are now abandoned ? a neglected well being the proper sign of such a deserted 
 dwelling in those parts, as ruins are of a demolished town. Some imagine 
 that this passage intends more particularly a well at the foot of a certain hill 
 in the province of Hadramaut, and a castle built on the top of the same hill, 
 both belonging to the people of Handha Ebn Safwan, a remnant of the 
 Thamudites, who having killed their prophet, were utterly destroyed by GOD, 
 and their dwelling abandoned. (Al Beidawi, &c.) 
 
 * See 2 Pet. iii. 8. 
 
 3 The occasion of the passage is thus related. Mohammed one day 
 reading the ssrd chapter of the Koran, when he came to this verse, What 
 think ye of Allat, and Al Uzza, and of Manah, tht other third goddess 1 the devil 
 put the following words into his mouth, which he pronounced through 
 inadvertence, or, as some tell us, because he was then half asleep (Yahya), 
 viz., These are the most high and beauteous damsels, whose intercession is to 
 be hoped for. The Koreish, who were sitting near Mohammed, greatly 
 rejoiced at what they had heard, and when he had finished the chapter, joined 
 with him and his followers in making their adoration : but the prophet, 
 being acquainted by the angel Gabriel with the reason of their compliance, 
 and with what he had uttered, was deeply concerned at his mistake, till this 
 
CHAP, xxii.] THE PILGRIMAGE 333 
 
 shall make void that which Satan hath suggested : then 
 shall GOD confirm his signs ; for GOD is knowing and wise. 
 But this he permitteth, that he may make that which Satan 
 hath suggested, a temptation unto those in whose hearts 
 there is an infirmity, and whose hearts are hardened : (for 
 the ungodly are certainly in a wide disagreement from the 
 truth :) and that they on whom knowledge hath been bestowed 
 may know that this book is the truth from thy LORD, and 
 may believe therein ; and that their hearts may acquiesce 
 in the same : for GOD is surely the director of those who 
 believe, into the right way. But the infidels will not cease 
 to doubt concerning it, until the hour of judgment cometh 
 suddenly upon them ; or until the punishment of a grievous 
 day 1 overtake them. On that day the kingdom shall be 
 GOD'S : he shall judge between them. And they who shall 
 have believed, and shall have wrought righteousness, shall 
 be in gardens of pleasure : but they who shall have disbe- 
 lieved, and shall have charged our signs with falsehood, 
 those shall suffer a shameful punishment. And as to those 
 who shall have fled their country for the sake of GOD'S true 
 religion, and afterwards shall have been slain, or shall have 
 died ; on them will GOD bestow an excellent provision ; and 
 GOD is the best provider. He will surely introduce them 
 with an introduction with which they shall be well pleased : 
 for GOD is knowing and gracious. This is so. Whoever 
 shall take a vengeance equal to the injury which hath been 
 done him, 2 and shall afterwards be unjustly treated ; 3 verily 
 GOD will assist him : for GOD is merciful, and ready to for- 
 give. This shall be done, for that GOD causeth the night 
 to succeed the day, and he causeth the day to succeed the 
 night ; and for that GOD both heareth and seeth. This, 
 because GOD is truth, and because what they invoke besides 
 him is vanity ; and for that GOD is the high, the mighty, 
 
 verse was revealed for his consolation. (Al Beidawi, Jallalo'ddin, Yahya, 
 &c. Chap. XVI.) We are told however by Al Beidawi, that the more 
 intelligent and accurate persons reject the aforesaid story ; and the verb, 
 here translated read, signifying also to wish for anything, interpret the passage 
 of the suggestions of the devil to debauch the affections of those holy persons, 
 or to employ their minds in vain wishes and desires. 
 
 1 Or, a day which maketh childless ; by which some great misfortune in 
 war is expressed : as the overthrow the infidels received at Bedr. Some 
 suppose the resurrection is here intended. 
 
 2 And shall not take a more severe revenge than the fact deserves. 
 
 3 By the aggressor's seeking to revenge himself again on the person 
 injured, by offering him some further violence. The passage seems to relate 
 to the vengeance which the Moslems should take of the infidels, for their 
 unjust persecution of them. 
 
334 THE KORAN [CHAP. XXII. 
 
 Dost thou not see that GOD sendeth down water from heaven, 
 and the earth becometh green ? for GOD is gracious and 
 wise. Unto him belongeth whatsoever is in heaven and on 
 earth : and GOD is self-sufficient, worthy to be praised. 
 Dost thou not see that GOD hath subjected whatever is in 
 the earth to your service, and also the ships which sail in the 
 sea, by his command ? And he withholdeth the heaven 
 that it fall not on the earth, unless by his permission r 1 for 
 GOD z's gracious unto mankind, and merciful. It is he who 
 hath given you life, and will hereafter cause you to die ; 
 afterwards he will again raise you to life, at the resurrection : 
 but man is surely ungrateful. Unto the professors of every 
 religion have we appointed certain rites, which they observe. 
 Let them not therefore dispute with thee concerning this 
 matter ; but invite them unto thy LORD : for thou followest 
 the right direction. But if they enter into debate with 
 thee, answer, GOD well knoweth that which ye do : GOD 
 will judge between you, on the day of resurrection, con- 
 cerning that wherein ye now disagree. Dost thou not 
 know that GOD knoweth whatever is in heaven and on 
 earth ? Verily this is written in the book of his decrees : 
 this is easy with GOD. They worship, besides GOD, that 
 concerning which he hath sent down no convincing proof, 
 and concerning which they have no knowledge : but the 
 unjust doers shall have none to assist them. And when 
 our evident signs are rehearsed unto them, thou mayest 
 perceive, in the countenances of the unbelievers, a disdain 
 thereof : it wanteth little but that they rush with violence 
 on those who rehearse our signs unto them. Say, Shall I 
 declare unto you a worse thing than this ? The fire of hell, 
 which GOD hath threatened unto those who believe not, 
 is worse ; and an unhappy journey shall it be thither. O 
 men, a parable is propounded unto you ; wherefore hearken 
 unto it. Verily, the idols which ye invoke, besides GOD, 
 can never create a single fly, although they were all assem- 
 bled for that purpose : and if the fly snatch anything from 
 them, they cannot recover the same from it. 2 Weak is 
 
 1 Which it will do at the last day. 
 
 2 The commentators say, that the Arabs used to anoint the images of their 
 gods with some odoriferous composition, and with honey, which the flies 
 eat, though the doors of the temple were carefully shut, getting in at the 
 windows or crevices. Perhaps Mohammed took this argument from the 
 Jews, who pretend that the temple of Jerusalem, and the sacrifices there 
 offered to the true GOD, were never annoyed by flies (Pirke Aboth, c. 5, 
 Sect. 6, 7) ; whereas swarms of those insects infested the heathen temples, 
 
CHAP, xxin.] THE TRUE BELIEVERS 335 
 
 the petitioner, and the petitioned. They judge not of GOD 
 according to his due estimation : for GOD is powerful and 
 mighty. GOD chooseth messengers from among the angels, 1 
 and from among men : for GOD is he who heareth and 
 seeth. He knoweth that which is before them, and that 
 which is behind them, and unto GOD shall all things return. 
 O true believers, bow down, and prostrate yourselves, and 
 worship your LORD ; and work righteousness, that ye may 
 be happy : and fight in defence of GOD'S true religion, as 
 it behoveth you to fight for the same. He hath chosen 
 you, and hath not imposed on you any difficulty in the 
 religion which he hath given you, the religion of your father 
 Abraham : he hath named you Moslems heretofore, and 
 in this, book ; that our apostle may be a witness against 
 you at the day of judgment, and that ye may be witnesses 
 against the rest of mankind. Wherefore be ye constant at 
 prayer ; and give alms : and adhere firmly unto GOD. He 
 is your master ; and he is the best master ; and the best 
 protector. 
 
 XXIII 
 
 THE CHAPTER OF THE TRUE BELIEVERS z 
 
 Revealed at Mecca. 
 
 IN THE NAME OF THE MOST MERCIFUL GOD. 
 
 (XVIII.) 3 "XT OW are the true believers happy : who 
 J[\| humble themselves in their prayer, and 
 who eschew all vain discourse, and who are doers of alms- 
 deeds ; and who keep themselves from carnal knowledge 
 of any women except their wives, or the captives which 
 their right hands possess ; (for as to them they shall be 
 blameless : but whoever coveteth any woman beyond these, 
 they are transgressors : and who acquit themselves faith- 
 fully of their trust, and justly perform their covenant ; and 
 who observe their appointed times of prayer :) these sh'all 
 be the heirs, who shall inherit paradise ; they shall con- 
 tinue therein for ever. We formerly created man of a 
 
 being drawn thither by the steam of the sacrifices (Selden, de Diis Syris, 
 Synt. 2, c. 6). 
 
 1 Who are the bearers of the divine revelations to the prophets ; but ought 
 not to be the objects of worship. 
 
 z Otherwise rendered Believers. 3 Section XVIII begins, 
 
336 THE KORAN [CHAP. xxm. 
 
 finer sort of clay ; afterwards we placed him in the form of 
 seed in a sure receptacle : afterwards we made the seed 
 coagulated blood ; and we formed the coagulated blood 
 into a piece of flesh ; then we formed the piece of flesh 
 into bones ; and we clothed those bones with flesh : then 
 we produced the same by another creation. 1 Wherefore 
 blessed be GOD, the most excellent Creator ! 2 After this 
 shall ye die : and afterwards shall ye be restored to life, 
 on the day of resurrection. And we have created over you 
 seven heavens : 3 and we are not negligent of what we have 
 created. And we send down rain from heaven, by measure ; 
 and we cause it to remain on the earth : we are also 
 certainly able to deprive you of the same. And we cause 
 gardens of palm-trees, and vineyards, to spring forth for 
 you by means thereof ; wherein ye have many fruits, and 
 whereof ye eat. And we also raise for you a tree springing 
 from Mount Sinai ; 4 which produceth oil, and a sauce for 
 those who eat. Ye have likewise an instruction in the 
 cattle : we give you to drink of the milk which is in their 
 bellies, and ye receive many advantages from them ; and 
 of them do ye eat : and on them, and on ships, are ye 
 carried. 5 We sent Noah heretofore unto his people, and 
 he said, O my people, serve GOD : ye have no GOD besides 
 him ; will ye not therefore fear the consequence of your 
 worshipping other gods ? And the chiefs of his people, who 
 believed not, said, This is no other than a man, as ye are : 
 he seeketh to raise himself to a superiority over you. If 
 GOD had pleased to have sent a messenger unto you, he would 
 surely have sent angels : we have not heard this of our 
 forefathers. Verily he is no other than a man disturbed 
 with frenzy : wherefore wait concerning him for a time. 
 Noah said, O LORD, do thou protect me ; for that they 
 accuse me of falsehood. And we revealed our orders unto 
 him, saying, Make the ark in our sight ; and according to 
 
 1 i.e., Producing a perfect man, composed of soul and body. 
 1 See Chap. VI. p. 129. 
 
 3 Literally, seven paths ; by which the heavens are meant, because, accord- 
 ing to some expositors, they are the paths of the angels and of the celestial 
 bodies : though the original word also signifies things which are folded or 
 placed like stories one above another, as the Mohammedans suppose the 
 heavens to be. 
 
 4 viz., The olive. The gardens near this mountain are yet famous for 
 the excellent fruit trees of almost all sorts which grow there. (Voyages 
 de Thevenot, liv. 2, ch. 9.) 
 
 5 The beast more particularly meant in this place is the camel, which is 
 chiefly used for carriage in the East ; being called by the Arabs, the land, 
 ship, on which they pass those seas of sand, the deserts. 
 
CHAP, xxm.] THE TRUE BELIEVERS 337 
 
 our revelation. And when our decree cometh to be executed, 
 and the oven shall boil and pour forth water, carry into it 
 of every species of animals one pair ; and also thy family, 
 except such of them on whom a previous sentence of 
 destruction hath passed i 1 and speak not unto me in behalf 
 of those who have been unjust ; for they shall be drowned. 
 And when thou and they who shall be with thee, shall go 
 up into the ark, say, Praise be unto GOD, who hath delivered 
 us from the ungodly people ! And say, O LORD, cause me 
 to come down from this ark with a blessed descent ; for 
 thou art best able to bring me down from the same with 
 safety. Verily herein were signs of our omnipotence ; and 
 we proved mankind thereby. Afterwards we raised up 
 another generation 2 after them ; and we sent unto them an 
 apostle from among them, 3 who said, Worship GOD : ye 
 have no GOD besides him ; will ye not therefore fear his 
 vengeance ? And the chiefs of his people, who believed not, 
 and who denied the meeting of the life to come, and on 
 whom we had bestowed affluence in this present life, said, 
 This is no other than a man, as ye are ; he eateth of that 
 whereof ye eat, and he drinketh of that whereof ye drink : 
 and if ye obey a man like unto yourselves, ye will surely 
 be sufferers. Doth he threaten you that after ye shall be 
 dead, and shall become dust and bones, ye shall be brought 
 forth alive from your graves ? Away, away with that ye 
 are threatened with ! There is no other life besides our 
 present life : we die, and we live ; and we shall not be 
 raised again. This is no other than a man, who deviseth 
 a lie concerning GOD : but we will not believe him. Their 
 apostle said, O LORD, defend me ; for that they have accused 
 me of imposture. God answered, After a little while they 
 shall surely repent their obstinacy. Wherefore a severe 
 punishment was justly inflicted on them, and we rendered 
 them like the refuse which is carried down by a stream. Away 
 therefore with the ungodly people ! Afterwards we raised 
 up other generations 4 after them. No nation shall be 
 punished before their determined time ; neither shall they 
 be respited after. Afterwards we sent our apostles, one 
 after another. So often as their apostle came unto any 
 nation, they charged him with imposture : and we caused 
 
 1 See Chap. XI. 
 
 2 Namely, the tribe of Ad, or of Thamud. 
 
 3 viz., The prophet Hud, or Saleh. 
 * As the Sodomites, Midianites, &c. 
 
33S THE KORAN [CHAP. xxm. 
 
 them successively to follow one another to destruction ; 
 and we made them only subjects of traditional stories. Away 
 therefore with the unbelieving nations ! Afterwards we 
 sent Moses, and Aaron his brother, with our signs and 
 manifest power, unto Pharaoh and his princes : but they 
 proudly refused to believe on him ; for they were a haughty 
 people. And they said, Shall we believe on two men like 
 unto ourselves ; whose people are our servants ? And 
 they accused them of imposture : wherefore they became 
 of the number of those who were destroyed. And we here- 
 tofore gave the book of the law unto Moses, that the children 
 of ~ Israel might be directed thereby. And we appointed 
 the son of Mary, and his mother, for a sign : and we pre- 
 pared an abode for them in an elevated part of the earth, 1 
 being a place of quiet and security, and watered with 
 running springs. O apostles, eat of those things which are 
 good ; 2 and work righteousness : for I well know that 
 which ye do. This your religion is one religion 3 ; and I am 
 your LORD : wherefore fear me. But men have rent the 
 affair of their religion into various sects : every party rejoic- 
 eth in that which they follow. Wherefore leave them in 
 their confusion, until a certain time. 4 Do they think that 
 we hasten unto them the wealth and children which we 
 have abundantly bestowed on them, for their good ? But 
 they do not understand. Verily they who stand in awe, 
 for fear of their LORD, and who believe in the signs of their 
 LORD, and who attribute not companions unto their LORD ; 
 and who give that which they give in alms, their hearts 
 being struck with dread, for that they must return unto 
 their LORD : these hasten unto good, and are foremost 
 to obtain the same. We will not impose any difficulty on 
 a soul, except according to its ability ; with us is a book, 
 which speaketh the truth ; and they shall not be injured. 
 
 1 The commentators tell us the place here intended is Jerusalem, or 
 Damascus, or Ramlah, or Palestine, or Egypt. (Al Beidawi, Jallalo'ddin.) 
 But perhaps the passage means the hill to which the Virgin Mary retired 
 to be delivered, according to the Mohammedan tradition. (Chap. XIX.) 
 
 2 These words are addressed to the apostles in general, to whom it was 
 permitted to eat of all clean and wholesome food ; and were spoken to them 
 severally at the time of their respective missions. Some, however, think 
 them directed particularly to the Virgin Mary and JESUS, or singly to the 
 latter (in which case the plural number must be used out of respect only), 
 proposing the practice of the prophets for their imitation. Mohammed 
 probably designed in this passage to condemn the abstinence observed by the 
 Christian monks. (Al Beidawi.) 
 
 3 See Chap. XXL 
 
 4 i.e., Till they shall be slain, or shall die a natural death. 
 
CHAP, xxiii.] THE TRUE BELIEVERS 339 
 
 But their hearts are drowned in negligence, as to this matter ; 
 and they have works different from those we have mentioned ; 
 which they will continue to do, until, when we chastise 
 such of them as enjoy an affluence of fortune, by a severe 
 punishment, 1 behold, they cry aloud for help : but it shall 
 be answered them, Cry not for help to-day : for ye shall not 
 be assisted by us. My signs were read unto you, but ye 
 turned back on your heels : proudly elating yourselves 
 because of your possessing the holy temple ; discoursing 
 together by night, and talking foolishly. Do they not 
 therefore attentively consider that which is spoken unto 
 them ; whether a revelation is come unto them which came 
 not unto their forefathers ? Or do they not know their 
 apostle ; and therefore reject him ? Or do they say, He 
 is a madman ? Nay, he hath come unto them with the 
 truth ; but the greater part of them detest the truth. If 
 the truth had followed their desires, verily the heavens 
 and the earth, and whoever therein ^'s, had been corrupted. 2 
 But we have brought them their admonition ; and they 
 turn aside from their admonition. Dost thou ask of them 
 any maintenance for thy preaching ? since the maintenance 
 of thy LORD is better ; for he is the most bounteous 
 provider. Thou certainly invitest them to the right way : 
 and they who believe not in the life to come, do surely 
 deviate from that way. If we had had compassion on them, 
 and had taken off from them the calamity which had 
 befallen them, 3 they would surely have more obstinately 
 persisted in their error, wandering in confusion. We formerly 
 chastised them with a punishment : 4 yet they did not 
 humble themselves before their LORD, neither did they make 
 supplications unto him ; until, when we have opened upon 
 
 1 By which is intended either the overthrow at Bedr, where several of the 
 chief Koreishites lost their lives ; or the famine with which the Meccans 
 were afflicted, at the prayer of the prophet, conceived in these words, O GOD, 
 set thy foot strongly on Modar (an ancestor of the Koreish), and give them 
 years like the years of Joseph : whereupon so great a dearth ensued, that they 
 were obliged to feed on dogs, carrion, and burnt bones. (Al Beidawi.) 
 
 2 That is, If there had been a plurality of gods, as the idolaters contend 
 (Chap. XXI. ) : or, if the doctrine taught by Mohammed had been agreeable 
 to their inclinations, &c. 
 
 3 viz., The famine. It is said that the Meccans being reduced to eat 
 ilhiz, which is a sort of miserable food made of blood and camels' hair, used 
 by the Arabs in time of scarcity, Abu Sofian came to Mohammed, and said, 
 Tell me. I adjure thee by God and the relation that is between us, dost thou 
 think thou art sent as a mercy unto all creatures ; since thou hast slain the 
 fathers with the sword and the children with hunger? (Al Beiclawi.) 
 
 4 Namely, the slaughter at Bedr. 
 
340 THE KORAN [CHA*. xxnl. 
 
 them a door, from which a severe punishment 1 hath issued, 
 behold, they are driven to despair thereat. It is God who 
 hath created in you the senses of hearing and of sight, that 
 ye may perceive our judgments, and hearts, that ye may 
 seriously consider them : yet how few of you give thanks ! 
 It is he who hath produced you in the earth ; and before 
 him shall ye be assembled. It is he who giveth life, and 
 putteth to death ; and to him is to be attributed the vicissi- 
 tude of night and day : do ye not therefore understand ? 
 But the unbelieving Meccans say as their predecessors said : 
 they say, When we shall be dead, and shall have become 
 dust and bones, shall we really be raised to life ? We have 
 already been threatened with this, and our fathers also 
 heretofore : this is nothing but fables of the ancients. Say, 
 Whose is the earth and whoever therein is ; if ye know ? 
 They will answer, GOD'S. Say, Will ye not therefore con- 
 sider ? Say, Who is the LORD of the seven heavens, and 
 the LORD of the magnificent throne ? They will answer, 
 They are GOD'S. Say, Will ye not therefore fear him ? 
 Say, In whose hand is the kingdom of all things ; who 
 protecteth whom he pleaseth, but is himself protected of 
 none ; if ye know ? They will answer, In GOD'S. Say, 
 How therefore are ye bewitched ? Yea, we have brought 
 them the truth ; and they are certainly liars in denying 
 the same. GOD hath not begotten issue ; neither is there 
 any other god with him : otherwise every god had surely 
 taken away that which he had created ; 2 and some of them 
 had exalted themselves above the others. 3 Far be that 
 from GOD, which they affirm of him \ He knoweth that 
 which is concealed, and that which is made public : where- 
 fore far be it from him to have those sharers in his honour, 
 which they attribute to him ! Say, O LORD, If thou wilt 
 surely cause me to see -the vengeance with which they have 
 been threatened ; O LORD, set me not among the ungodly 
 people : for we are surely able to make thee to see that 
 with which we have threatened them. Turn aside evil 
 with that which is better : 4 we well know the calumnies 
 
 1 viz., Famine : which is more terrible than the calamities of war. (Al 
 Beidawi.) According to these explanations, the passage must have been 
 revealed at Medina ; unless it be taken in a prophetical sense. 
 
 2 And set up a distinct creation and kingdom of his own. 
 '' See Chap. XVII. 
 
 4 That is, By forgiving injuries, and returning of good for them : which 
 rule is to be qualified, however, with this proviso ; that the true religion 
 receive no prejudice by such mildness and clemency. (Al Beidawi.) 
 
CHAP, xxm.] THE TRUE BELIEVERS 341 
 
 which they utter against thee. And say, O LORD, 1 fly 
 unto thee for refuge, against the suggestions of the devils : 
 and I have recourse unto thee, O LORD, to drive them away, 
 that they be not present with me. 1 The gainsaying of the 
 unbelievers ceaseth not until, when death overtaketh any 
 of them, he saith, O LORD, suffer me to return to life, that 
 I may do that which is right ; in professing the true faith 
 which I have neglected. 2 By no means. Verily these 
 are the words which he shall speak : but behind them there 
 shall be a bar, 3 until the day of resurrection. When there- 
 fore the trumpet shall be sounded, there shall be no relation 
 between them which shall be regarded on that day ; neither 
 shall they ask assistance of each other. They whose balances 
 shall be heavy with good works, shall be happy : but 
 they whose balances shall be light, are those who shall lose 
 their souls, and shall remain in hell for ever. 4 The fire 
 shall scorch their faces, and they shall writhe their mouths 
 therein for anguish : and it shall be said unto them, Were 
 not my signs rehearsed unto you ; and did you not charge 
 them with falsehood ? They shall answer, O LORD, our 
 unhappiness prevailed over us, and we were people who 
 went astray. O LORD, take us forth from this fire : if we 
 return to our former wickedness, we shall surely be unjust. 
 God will say unto them, Be ye driven away with ignominy 
 thereinto : and speak not unto me to deliver you. Verily 
 they were a party of my servants, who said, O LORD, we 
 
 1 To besiege me : or, as it may also be translated, That they hurt me not, 
 * Or, as the word may also import, In the world which I have left ; that is, 
 
 during the further term of life which shall be granted me, and from which 
 
 I have been cut off. (Al Beidawi.) 
 
 3 The original word barzakh, here translated " bar," primarily signifies 
 any partition, or interstice, which divides one thing from another ; but is 
 used by the Arabs not always in the same, and sometimes in an obscure sense. 
 They seem generally to express by it what the Greeks did by the word Hades ; 
 one 'while using it for the place of the dead, another while for the time of 
 their continuance in that state, and another while for the state itself- It is 
 denned by their critics to be the interval or space between this world and 
 the next, or between death and the resurrection ; every person who dies 
 being said to enter into al barzakh ; or, as the Greek expresses it, Kara^vat. 
 eis Sou. (Vide Pocock. not. in Port. Mosis, p. 248, &c., and Sale, Prel. 
 Disc. Sect. IV.) One lexicographer (Ebn Maruf, apud Gol. Lex. Arab, 
 col. 254) tells us that in the Koran it denotes the grave : but the commen- 
 tators on this passage expound it a bar, or invincible obstacle, cutting off 
 all possibility of return into the world, after death. See Chap. XXV., 
 where the word again occurs. Some interpreters understand the words 
 we have rendered " behind them," to mean " before them " (it being one of 
 those words, of which there are several in the Arabic tongue, that have directly 
 contrary significations), considering al barzakh as a future space, and lying 
 before, and not behind them. 
 
 4 Sale, Prelim. Disc. Sect. IV. 
 
342 THE KORAN [CHAP. xxiv. 
 
 believe : wherefore forgive us, and be merciful unto us ; 
 for thou art the best of those who show mercy. But ye 
 received them with scoffs, so that they suffered you to 
 forget my admonition, 1 and ye laughed them to scorn. I 
 have this day rewarded them, for that they suffered t/ie 
 injuries ye offered them with patience : verily they enjoy 
 great felicity. God will say, What number of years have 
 ye continued on earth ? They will answer, We have con- 
 tinued there a day, or part of a day : 2 but ask those who keep 
 account. 3 God will say, Ye have tarried but a little, if ye 
 knew it. Did ye think that we had created you in sport, 
 and that ye should not be brought again before us ? Where- 
 fore let GOD be exalted, the King, the Truth ! There is 
 no GOD besides him, the LORD of the honourable throne. 
 Whoever together with the true GOD shall invoke another 
 god, concerning whom he hath no demonstrative proof, 
 shall surely be brought to an account for the same before 
 his LORD. Verily the infidels shall not prosper. Say, O 
 LORD, pardon, and show mercy ; for thou art the best of 
 those who show mercy. 
 
 XXIV 
 
 THE CHAPTER OF LIGHT 4 
 
 Revealed at Medina. 
 
 IN THE NAME OF THE MOST MERCIFUL GOD. 
 
 rHIS Sura have we sent down from heaven ; and have 
 ratified the same : and we have revealed therein 
 evident signs, that ye may be warned. The whore, and 
 the whoremonger, shall ye scourge with an hundred stripes. 5 
 
 1 Being unable to prevail on you by their remonstrances, because of the 
 contempt wherein ye held them. 
 
 2 The time will seem thus short to them in comparison to the eternal 
 duration of their torments, or because the time of their living in the world 
 was the time of their joy and pleasure ; it being usual for the Arabs to describe 
 what they like as of short, and what they dislike, as of long continuance. 
 
 1 That is the angels, who keep account of the length of men's lives and 
 of their works, or any other who may have leisure to compute ; and not us, 
 whose torments distract our thoughts and attention. 
 
 4 This title is taken from an allegorical comparison made between light 
 and GOD, or faith in him, about the middle of the chapter. 
 
 5 This law is not to be understood to relate to married people, who are of 
 free condition ; because adultery in such, according to the Sonna, is to be 
 punished by stoning. (Chap. IV.) 
 
CHAP, xxiv.] LIGHT 343 
 
 And let not compassion towards them prevent you from 
 executing the judgment of GOD ;* if ye believe in GOD and 
 the last day : and let some of the true believers be witnesses 
 of their punishment. 2 The whoremonger shall not marry 
 any other than a harlot, or an idolatress. And a harlot 
 shall no man take in marriage, except a whoremonger, or 
 an idolater. And this kind of marriage is forbidden the 
 true believers. 3 But as to those who accuse women of 
 reputation of whoredom,* and produce not four witnesses 
 of the fact, 5 scourge them with fourscore stripes, and receive 
 not their testimony for ever ; for such are infamous pre- 
 varicators : excepting those who shall afterwards repent, 
 and amend ; for unto such will GOD be gracious and merciful. 
 They who shall accuse their wives of adultery, and shall 
 have no witnesses thereof besides themselves ; the testi- 
 mony which shall be required of one of them shall be, that 
 he swear four times by GOD that he speaketh the truth : 
 and the fifth time that he imprecate the course of GOD on 
 him, if he be a liar. And it shall avert the punishment 
 from the wife, if she swear four times by GOD that he is a 
 liar ; and if the fifth time she imprecate the wrath of GOD 
 on her, if he speaketh the truth. 6 If it were not for the 
 
 1 i.e., Be not moved by pity, either to forgive the offenders, or to mitigate 
 their punishment. Mohammed was for so strict and impartial an execution 
 of the laws, that he is reported to have said, // Fdtema the daughter of 
 Mohammed steal, let her hand be struck off. (Al Beidawi.) 
 
 2 That is, Let the punishment be inflicted in public, and not in private 
 because the ignominy of it is more intolerable than the smart, and more 
 likely to work a reformation on the offender. Some say there ought to be 
 three persons present at the least ; but others think two, or even one, to be 
 sufficient. (Al Beidawi.) 
 
 3 The preceding passage was revealed on account of the meaner and more 
 indigent Mohajerins, or refugees, who sought to marry the whores of the 
 infidels, taken captives in war, for the sake of the gain which they made by 
 prostituting themselves. Some think the prohibition was special, and 
 regarded only the Mohajerins before mentioned ; and others are of opinion 
 it was general ; but it is agreed to have been abrogated by the words which 
 follow in this chapter, Marry the single women among you ; harlots being 
 comprised under the appellation of single women. (Al Beidawi, Jallalo'ddin.) 
 It is supposed by some that not marriage, but unlawful commerce with 
 such women is here forbidden. 
 
 4 The Arabic word, mohsinat, properly signifies women of unblamable 
 conduct; but to bring the chastisement after mentioned on the calumniator, 
 it is also requisite that they be free women, of ripe age, having their under- 
 standings perfect, and of the Mohammedan religion. Though the word be 
 of the feminine gender, yet men are also supposed to be comprised in this 
 law. Abu Hanifa was of opinion that the slanderer ought to be scourged 
 in public, as well as the fornicator; but the generality are against him. (Al 
 Beidawi.) 
 
 5 Chap. IV. p. 74- 
 
 6 In case both swear, the man's oath discharges him from the impui; 
 and penalty of slander, and the woman's oath frees her from the imputation 
 
344 THE KORAN [CHAP. xxiv. 
 
 indulgence of GOD towards you, and his mercy, and that 
 GOD is easy to be reconciled, and wise ; he would imme- 
 diately discover your crimes. As to the party among you 
 who have published the falsehood concerning Ayesha * think 
 it not to be an evil unto you : on the contrary, it is better 
 for you. 2 Every man of them shall be punished according 
 to the injustice of which he hath been guilty ; 3 and he 
 among them who hath undertaken to aggravate the same, 4 
 
 and penalty of adultery : but though the woman do swear to her innocence 
 yet the marriage is actually void, or ought to be declared void by the judge 
 because it is not fit they should continue together after they have come to 
 these extremities. (Al Beidawi.) 
 
 1 For the understanding of this passage, it is necessary to relate the 
 following story. Mohammed having undertaken an expedition against 
 the tribe of Mostalek, in the sixth year of the Hejra, took his wife Ayesha 
 with him, to accompany him. On their return, when they were not far 
 from Medina, the army removing by night, Ayesha, on the road, alighted 
 from her camel, and stepped aside on a private occasion : but, on her return, 
 perceiving she had dropped her necklace, which was of onyxes of Dhafar, 
 she went back to look for it ; and in the meantime her attendants, taking 
 it for granted that she had got into her pavilion (or little tent surrounded 
 with curtains, wherein women are carried in the East), set it again on the 
 camel, and led it away. When she came back to the road, and saw her 
 camel was gone, she sat down there, expecting that when she was missed 
 some would be sent back to fetch her ; and in a little time she fell asleep. 
 Early in the morning, Safwan Ebn al Moattel, who had stayed behind to 
 rest himself, coming by, and perceiving somebody asleep, went to see who it 
 was, and knew her to be Ayesha ; upon which he waked her, by twice 
 pronouncing with a low voice these words, We are God's, and unto him must 
 we return. Then Ayesha immediately covered herself with her veil ; and 
 Safwan set her on his own camel, and led her after the army, which they 
 overtook by noon, as they were resting. This accident had like to have 
 ruined Ayesha, whose reputation was publicly called in question, as if she 
 had been guilty of adultery with Safwan : and Mohammed himself knew 
 not what to think, when he reflected on the circumstances of the affair, 
 which were improved by some malicious people very much to Ayesha's 
 dishonour ; and notwithstanding his wife's protestations of her innocence, 
 he could not get rid of his perplexity, nor stop the mouths of the censorious, 
 till about a month after, when this passage was revealed, declaring the 
 accusation to be unjust. (Al Bokhari in Sonna, Al Beidawi, Jallalo'ddin, 
 &c. Vide Abulf. Vit. Moh. p. 82, &c., and Gagnier, Vie de Mahomet, lib. 
 A- c. 7-) 
 
 - The words arc directed to the prophet, and to Abu Beer, Ayesha, and 
 Safwan, the persons concerned in this false report ; since, besides the amends 
 they might expect in the next world, GOD had done them the honour to 
 clear their reputations by revealing eighteen verses expressly for that pur- 
 pose. (Al Beidawi.) 
 
 3 The persons concerned in spreading the scandal were Abd'allah Ebn 
 Obba (who first raised it, and inflamed the matter to the utmost, out of 
 hatred to Mohammed)), Zeid Ebn Refaa, Hassan Ebn Thabet, Mestah Ebn 
 Othatha, a great-grandson of Abd'almotalleb's, and Hamna Bint Jahash: 
 and every one of them received fourscore stripes, pursuant to the law 
 ordained in this chapter, except only Abd'allah, who was exempted, being 
 a man of great consideration. (Abulfeda, Vit. Moh. p. 83) It is said that, 
 as a further punishment, Hassan and Mestah became blind, and that the 
 former of them also lost the use of both his hands. (Al Beidawi.) 
 
 4 viz., Abd'allah Ebn Obba, who had not the grace to become a true 
 believer, but died an infidel. (Chap. IX. p. 191.) 
 
CHAP, xxiv.] LIGHT 345 
 
 shall suffer a grievous punishment. Did not the faithful 
 men, and the faithful women, when ye heard this, judge 
 in their own minds for the best ; and say, This is a manifest 
 falsehood ? Have they produced four witnesses thereof ? 
 wherefore since they have not produced the witnesses, 
 they are surely liars in the sight of GOD. Had it not been 
 for the indulgence of GOD towards you, and his mercy, in 
 this world and in that which is to come, verily a grievous 
 punishment had been inflicted on you, for the calumny 
 which ye have spread : when ye published that with your 
 tongues, and spoke that with your mouths, of which ye 
 had no knowledge ; and esteemed it to be light, whereas 
 it was a matter of importance in the sight of GOD. When 
 ye heard it, did ye say, It belongeth not unto us, that we 
 should talk of this matter : GOD forbid ! this is a grievous 
 calumny ? GOD warneth you, that ye return not to the 
 like crime for ever ; if ye be true believers. And GOD 
 declareth unto you his signs ; for GOD is knowing and wise. 
 Verily they who love that scandal be published of those 
 who believe, shall receive a severe punishment both in this 
 world, and in the next. GOD knoweth, but ye know not. 
 Had it not been for the indulgence of GOD towards you, 
 and his mercy, and that GOD is gracious and merciful, ye 
 had felt his vengeance. O true believers, follow not the 
 steps of the devil : for whosoever shall follow the steps of 
 the devil, he will command him filthy crimes, and that 
 which is unlawful. Hit were not for the indulgence of GOD, 
 and his mercy towards you, there had not been so much 
 as one of you cleansed from his guilt for ever : but GOD 
 cleanseth whom he pleaseth ; for GOD both heareth and 
 knoweth. Let not those among you who possess abun- 
 dance of wealth, and have ability, swear that they will not 
 give unto their kindred, and the poor, and those who have 
 fled their country for the sake of GOD'S true religion : but 
 let them forgive, and act with benevolence towards them. 
 Do ye not desire that GOD should pardon you P 1 And GOD 
 is gracious and merciful. Moreover they who falsely accuse 
 modest women, who behave in a negligent manner, 2 and 
 
 1 This passage was revealed on account of Abu Beer ; who swore that he 
 would not for the future bestow anything on Mestah, though he was his 
 mother's sister's son, and a poor Mohajer or refugee, because he had joined 
 in scandalizing his daughter Ayesha. But on Mohammed's reading this 
 verse to him, he continued Mestah's pension. (Al Beidawi, Jallalo'ddin.) 
 
 2 i.e., Who may be less careful in their conduct, and more free in their 
 behaviour, as being conscious of no ill. 
 
346 THE KORAN [CHAP. xxiv. 
 
 are true believers, shall be cursed in this world, and in the 
 world to come ; and they shall suffer a severe punishment. 1 
 One day their own tongues shall bear witness against them, 
 and their hands, and their feet, concerning that which they 
 have done. On that day shall GOD render unto them their 
 just due ; and they shall know that GOD is the evident 
 truth. The wicked women should be joined to the wicked 
 men, and the wicked men to the wicked women ; but the 
 good women should be married to the good men, and the 
 good men to the good women. These shall be cleared from 
 the calumnies which slanderers speak of them : 2 they shall 
 obtain pardon, and an honourable provision. O true 
 believers, enter not any houses, besides your own houses, 
 until ye have asked leave, and have saluted the family 
 thereof : 3 this is better for you ; per ad venture ye will be 
 admonished. And if ye shall find no person in the houses, 
 yet do not enter them, until leave be granted you : and if it 
 be said unto you, Return back ; do ye return back. This 
 will be more decent for you ; 4 and GOD knoweth that which 
 ye do. It shall be no crime in you, that ye enter uninhab- 
 ited houses, 5 wherein ye may meet with a convenience. 
 GOD knoweth that which ye discover, and that which ye 
 conceal. Speak unto the true believers, that they restrain 
 their eyes, and keep themselves from immodest actions : 
 this will be more pure for them ; for GOD is well acquainted 
 with that which they do. And speak unto the believing 
 
 1 Though the words be general, yet they principally regard those who 
 should calumniate the prophet's wives. According to a saying of Ebn 
 Abbas, if the threats contained in the whole Koran be examined, there are 
 none so severe as those occasioned by the false accusation of Ayesha; 
 wherefore he thought even repentance would stand her slanderers in no 
 stead. (Al Beidawi.) 
 
 * Al Beidawi observes, on this passage, that GOD cleared four persons, by 
 four extraordinary testimonies : for he cleared Joseph by the testimony of 
 a child in his mistress's family (Chap. XII. p. 172) ; Moses, by means of the 
 stone which fled away with his garments (Chap. II. and Chap. XXXIII.); 
 Mary, by the testimony of her infant (Chap. XIX.) ; and Ayesha, by these 
 verses of the Koran. 
 
 3 To enter suddenly or abruptly into any man's house or apartment, is 
 reckoned a great incivility in the East ; because a person may possibly be 
 surprised in an indecent action or posture, or may have something discovered 
 which he would conceal. It is said, that a man came to Mohammed, and 
 wanted to know whether he must ask leave to go in to his sister ; which 
 being answered in the affirmative, he told the prophet that his sister had 
 nobody else to attend upon her, and it would be troublesome to ask leave 
 every time he went in to her. What, replied Mohammed, wouldest thou see 
 her naked ? (Al Beidawi.) 
 
 4 Than to be importunate for admission, or to wait at the door. 
 
 5 i.e., Which are not the private habitation of a family ; such as public 
 inns, shops, sheds, &c. 
 
CHAP, xxiv.] LIGHT 347 
 
 women, that they restrain their eyes, and preserve their 
 modesty, and discover not their ornaments, 1 except what 
 necessarily appeareth thereof : 2 and let them throw their 
 veils over their bosoms, 3 and not show their ornaments, % 
 unless to their husbands, 4 or their fathers, or their hus- 
 bands' fathers, or their sons, or their husbands' sons, or 
 their brothers, or their brothers' sons, or their sisters' sons, 5 
 or their women, 6 or the captives which their right hands 
 shall possess, 7 or unto such men as attend them, and have 
 no need of women, 8 or unto children, who distinguish not 
 the nakedness of women. And let them not make a noise 
 with their feet, that their ornaments which they hide may 
 thereby be discovered. 9 And be ye all turned unto GOD, O 
 
 1 As their clothes, jewels, and the furniture of their toilet ; much less such 
 parts of their bodies as ought not be seen. 
 
 2 Some think their outward garments are here meant ; and others their 
 hands and faces : it is generally held, however, that a free woman ought 
 not to discover even those parts, unless to the persons after excepted, or on 
 some unavoidable occasion, as their giving evidence in public, taking advice 
 or medicine in case of sickness, &c. 
 
 3 Taking care to cover their heads, necks, and breasts. 
 
 4 For whose sake it is that they adorn themselves, and who alone have 
 the privilege to see their whole body. 
 
 5 These near relations are also excepted, because they cannot avoid seeing 
 them frequently, and there is no great danger to be apprehended from them. 
 They are allowed, therefore, to see what cannot be well concealed in so 
 familiar an intercourse (Al Beidawi), but no other part of their body, particu- 
 larly whatever is between the navel and the knees. (Jallalo'ddin.) Uncles 
 not being here particularly mentioned, it is a doubt whether they may be 
 admitted to see their nieces. Some think they are included under the appella- 
 tion of brothers : but others are of opinion that they are not comprised in 
 this exception ; and give this reason for it, viz., lest they should describe 
 the persons of their nieces to their sons. (Al Beidawi.) 
 
 6 That is, such as are of the Mohammedan religion ; it being reckoned 
 by some unlawful, or, at least, indecent, for a woman, who is a true believer, 
 to uncover herself before one who is an infidel, because she will hardly refrain 
 describing her to the men : but others suppose all women hi general are 
 here.excepted ; for, in this particular, doctors differ. ( Al Beidawi, J allalo'ddin.) 
 
 7 Slaves of either sex are included in this exception, and, as some think, 
 domestic servants who are not slaves ; as those of a different nation. It is 
 related, that Mohammed once made a present of a man-slave to his daughter 
 Fatema ; and when he brought him to her, she had on a garment which 
 was so scanty that she was obliged to leave either her head or her feet 
 uncovered : and that the prophet, seeing her in great confusion on that account, 
 told her, she need be under no concern, for that there was none present 
 besides her father and her slave. (Al Beidawi.) 
 
 8 Or have no desire to enjoy them ; such as decrepit old men, and 
 deformed or silly persons, who follow people as hangers-on, for their spare 
 victuals, being too despicable to raise either a woman's passion, or a man's 
 jealousy. Whether eunuchs are comprehended under this general desig- 
 nation, is a question among the learned. (Al Beidawi, Yahya, &c.) 
 
 9 By shaking the rings, which the women in the East wear about their 
 ankles, and are usually of gold or silver. (Al Beidawi.) The pride which 
 the Jewish ladies of old took in making a tinkling with these ornaments of 
 their feet, is among other things of that nature -severely reproved by the 
 prophet Isaiah. (Isaiah iii. 16 and 18.) 
 
348 THE KORAN [CHAP. xxiv. 
 
 true believers, that ye may be happy. Marry those who 
 are single 1 among you, and such as are honest of your men- 
 servants, and your maid-servants : if they be poor, GOD 
 will enrich them of his abundance ; for GOD is bounteous 
 and wise. And let those who find not a match, keep them- 
 selves from fornication, until GOD shall enrich them of 
 his abundance. And unto such of your slaves 2 as desire 
 a written instrument allowing them to redeem themselves on 
 paying a certain sum' 3 write one, if ye know good in 
 them ; 4 and give them of the riches of GOD, which he hath 
 given you. 5 And compel not your maid-servants to prosti- 
 tute themselves, if they be willing to live chastely ; that 
 ye may seek the casual advantage of this present life : 6 but 
 whoever shall compel them thereto, verily GOD will be gracious 
 and merciful unto such women after their compulsion. And 
 now have we revealed unto you evident signs, and a history 
 like unto some of the histories of those who have gone before 
 you, 7 and an admonition unto the pious. GOD is the light 
 of heaven and earth : the similitude of his light is as a niche 
 in a wall, wherein a lamp is placed, and the lamp enclosed 
 in a case of glass ; the glass appears as it were a shining 
 star. It is lighted with the oil of a blessed tree, an olive 
 neither of the east, nor of the west : 8 it wanteth little but 
 that the oil thereof would give light, although no fire touched 
 it. This is light added unto light : 9 GOD will direct unto his 
 
 1 i.e., Those who are unmarried of either sex ; whether they have been 
 married before or not. 
 
 2 Of either sex. 
 
 3 Whereby the master obliges himself to set his slave at liberty, on 
 receiving a certain sum of money, which the slave undertakes to pay. 
 
 4 That is, if ye have found them faithful, and have reason to believe they 
 will perform their engagement. 
 
 5 Either by bestowing something on them of your own substance, or by 
 abating them a part of their ransom. Some suppose these words are directed, 
 not to the masters only, but to all Moslems in general ; recommending it to 
 them to assist those who have obtained their freedom, and paid their ransom, 
 either out of their own stock, or by admitting them to have a share in the 
 public alms. (Al Beidawi.) 
 
 (i It seems Atda'llah Ebn Obba had six women-slaves, on whom he 
 laid a certain tax, which he obliged them to earn by the prostitution of 
 their bodies : and one of them made her complaint to Mohammed, which 
 occasioned the revelation of this passage. (Al Beidawi, Jallalo'ddin.) 
 
 7 i.e., The story of the false accusation of Ayesha, which resembles those 
 of Joseph and the Virgin Mary. (Al Beidawi.) 
 
 8 But of a more excellent kind. Some think the meaning to be that the 
 tree grows neither in the eastern nor the western parts, but in the midst of 
 the world, namely, in Syria, where the best olives grow. (Al Beidawi.) 
 
 9 Or a light whose brightness is doubly increased by the circumstances 
 above mentioned. The commentators explain this allegory, and every 
 particular of it, with great subtlety ; interpreting the light here described 
 
CHAP, xxiv.] LIGHT 349 
 
 light whom he pleaseth. GOD propoundeth parables unto 
 men ; for GOD knoweth all things. In the houses which 
 GOD hath permitted to be raised, 1 and that his name be 
 commemorated therein : men celebrate his praise in the 
 same morning and evening, whom neither merchandizing, 
 nor selling diverteth from the remembering of GOD, and the 
 observance of prayer, and the giving of alms ; fearing the 
 day whereon men's hearts and eyes shall be troubled ; that 
 GOD may recompense them according to the utmost merit 
 of what they shall have wrought, and may add unto them 
 of his abundance a more excellent reward ; for GOD bestoweth 
 on whom he pleaseth without measure. But as to the 
 unbelievers, their works are like the vapour in a plain, 2 which 
 the thirsty traveller thinketh to be water, until, when he 
 cometh thereto, he findeth it to be nothing ; but he findeth 
 GOD with him, 3 and he will fully pay him his account ; and 
 GOD is swift in taking an account : or, as the darkness in a 
 deep sea, covered by waves riding on waves, above which 
 are clouds, being additions of darkness one over the other; 
 when one stretcheth forth his hand, he is far from seeing it. 
 And unto whomsoever GOD shall not grant his light, he shall 
 enjoy no light at all. Dost thou not perceive that all crea- 
 tures both in heaven and earth praise GOD ; and the birds 
 also, extending their wings ? Every one knoweth his 
 prayer, and his praise : and GOD knoweth that which they 
 do. Unto GOD belongeth the kingdom of heaven and earth ; 
 and unto GOD shall be the return at the last day. Dost thou 
 not see that GOD gently driveth forward the clouds, and 
 
 to be the light revealed in the Koran, or God's enlightening grace in the heart 
 of man ; and hi divers other manners. 
 
 1 The connection of these words is not very obvious. Some suppose they 
 ought to be joined with the preceding words, " Like a niche," or " It is 
 lighted in the houses," &c., and that the comparison is more strong and 
 just, by being made to the lamps in Mosques, which are larger than those 
 in private houses. Some think they are rather to be connected with the 
 following words, " Men praise," &c. And others are of opinion they are 
 an imperfect beginning of a sentence, and that the words, Praise ye God, 
 or the like, are to be understood. However, the houses here intended are 
 those set apart for divine worship ; or particularly the three principal temples 
 of Mecca, Medina, and Jerusalem. (Al Beidawi.) 
 
 1 The Arabic word Serdb signifies that false appearance or mirage which, 
 in the East, is often seen in sandy plains about noon, resembling a 
 large lake of water in motion, and is occasioned by the reverberation of the 
 sunbeams. It sometimes tempts thirsty travellers out of their way, but 
 deceives them when they come near, either going forward (for it always 
 appears at the same distance), or quite vanishing. (Vide Q. Curt, de rebus 
 Alex. lib. 7, et Gol. in Alfrag. p. in, et in Adag. Arab, ad calcem Gram. 
 3-) 
 is, He will not escape the notice or vengeance of GOD. 
 
350 THE KORAN [CHAP. xxiv. 
 
 gathereth them together, and then layeth them in heaps ? 
 Thou also seest the rain, which falleth from the midst 
 thereof ; and GOD sendeth down from heaven as it were 
 mountains, wherein there is hail ; he striketh therewith 
 whom he pleaseth, and turneth the same away from whom 
 he pleaseth : the brightness of his lightning wanteth but 
 little of taking away the sight. GOD shifteth the night, 
 and the day : verily herein is an instruction unto those who 
 have sight. And GOD hath created every animal of water ; l 
 one of them goeth on his belly, and another of them walketh 
 upon two feet, and another of them walketh upon four feet : 
 GOD createth that which he pleaseth ; for GOD is almighty. 
 Now have we sent down evident signs : and GOD directeth 
 whom he pleaseth into the right way. The hypocrites say, 
 We believe in GOD, and on his apostle ; and we obey them : 
 yet a part of them turneth back, after this ; but these are 
 not really believers. And when they are summoned before 
 GOD and his apostle, that he may judge between them ; 
 behold, a part of them retire : but if the right had been on 
 their side, they would have come and submitted themselves 
 unto him. Is there an infirmity in their hearts ? Do they 
 doubt ? Or do they fear lest GOD and his apostle act 
 unjustly towards them ? But themselves are the unjust 
 doers. 2 The saying of the true believers, when they are 
 summoned before GOD and his apostle, that he may judge 
 between them, is no other than that they say, We have 
 heard, and do obey : and these are they who shall prosper. 
 Whoever shall obey GOD and his apostle, and shall fear GOD, 
 and shall be devout towards him ; these shall enjoy great 
 felicity. They swear by GOD, with a most solemn oath, 
 that if thou commandest them, they will go forth from their 
 houses and possessions. Say, Swear not to a falsehood : 
 obedience is more requisite : and GOD is well acquainted 
 with that which ye do. Say, Obey GOD, and obey the 
 apostle : but if ye turn back, verily it is expected of him that 
 he perform his duty, and of you that ye perform your duty ; 
 
 1 This assertion, which has already occurred in another place (Chap. 
 XXI. p. 243) being not true in strictness, the commentators suppose that 
 by water is meant seed ; or else that water is mentioned only as the chief 
 cause of the growth of animals, and a considerable and necessary constituent 
 part of their bodies. 
 
 2 This passage was occasioned by Bashir the hypocrite, who, having a 
 controversy with a Jew, appealed to Caab Ebn al Ashraf, whereas the Jew 
 appealed to Mohammed (Chap. IV. p. 81) ; or, as others tell us, by Mogheira 
 Ebn Wayel, who refused to submit a dispute he had with Ali to the prophet's 
 decision. (Al Beidawi.) 
 
CHAP, xxiv.] LIGHT 351 
 
 and if ye obey him, ye shall be directed : but the duty of 
 our apostle is only public preaching. GOD promiseth unto 
 such of you as believe, and do good works, that he will cause 
 them to succeed the unbelievers in the earth, as he caused 
 those who were before you to succeed the infidels of their 
 time ;* and that he will establish for them their religion which 
 pleaseth them, and will change their fear into security. 
 They shall worship me ; and shall not associate any other 
 with me. But whoever shall disbelieve after this ; they 
 will be the wicked doers. Observe prayer, and give alms, 
 and obey the apostle : that ye may obtain mercy. Think 
 not that the unbelievers shall frustrate the designs of GOD 
 on earth : and their abode hereafter shall be hell fire ; a 
 miserable journey shall it be thither \ O true believers, let 
 your slaves, and those among you who shall not have attained 
 the age of puberty, ask leave of you, before they come into 
 your presence, three times in the day ; 2 namely, before the 
 morning prayer, 3 and when ye lay aside your garments at 
 noon, 4 and after the evening prayer. 5 These are the three 
 times for you to be private : it shall be no crime in you, or 
 in them, if they go in to you without asking permission after 
 these times, while ye are in frequent attendance, the one of 
 you on the other. Thus GOD declareth his signs unto you ; 
 for GOD is knowing and wise. And when your children 
 attain the age of puberty, let them ask leave to come into your 
 presence at all times, in the same manner as those who have 
 attained that age before them, ask leave. Thus GOD de- 
 clareth his signs unto you ; and GOD is knowing and wise. 
 As to such women as are past child-bearing, who hope not 
 to marry again, because of their advanced age ; it shall be 
 
 1 i.e., As he caused the Israelites to dispossess the Canaanites and 
 other nations. 
 
 2 Because there are certain times when it is not convenient, even for a 
 domestic, or a child, to come in to one without notice. It is said this passage 
 was revealed on account of Asma Bint Morthed, whose servant entered 
 suddenly upon her, at an improper time ; but others say, it was occasioned 
 by Modraj Ebn Amru, then a boy, who, being sent by Mohammed to call 
 Omar to him, went directly into the room where he was, without giving 
 notice, and found him taking his noon's nap, and in no very decent posture ; 
 at which Omar was so ruffled, that he wished GOD would forbid even their 
 fathers, and children, to come in to them abruptly, at such times. (Al 
 Beidawi.) 
 
 3 Which is the time of people's rising from their beds, and dressing them- 
 selves for the day. 
 
 4 That is, when ye take off your upper garments to sleep at noon ; which 
 is a common custom in the East, and all warm countries. 
 
 5 When ye undress yourselves to prepare for bed. Al Beidawi adds a 
 fourth season, when permission to enter must be asked, viz., at night : but 
 this follows of course. 
 
352 THE KORAN [CHAP. xxiv. 
 
 no crime in them, if they lay aside their outer garments, not 
 showing their ornaments ; but if they abstain from this, it 
 will be better for them. GOD both heareth and knoweth. It 
 shall be no crime in the blind, nor shall it be any crime in 
 the lame, neither shall it be any crime in the sick, or in your- 
 selves, that ye eat in your houses, 1 or in the house of your 
 fathers, or the houses of your mothers, or in the houses of 
 your brothers, or the houses of your sisters, or the houses of 
 your uncles on the father's side, or the houses of your aunts 
 on the father's side, or the houses of your uncles on the 
 mother's side, or the houses of your aunts on the mother's 
 side, or in those houses the keys whereof ye have in your 
 possession, or in the house of your friend. It shall not be 
 any crime in you whether ye eat together, or separately. 2 
 And when ye enter any houses, salute one another 3 on the 
 part of GOD, with a blessed and a welcome salutation. Thus 
 GOD declareth his signs unto you, that ye may understand. 
 Verily they only are true believers, who believe in GOD and 
 his apostle, and when they are assembled with him on any 
 affair, 4 depart not, until they have obtained leave of him. 
 Verily they who ask leave of thee, are those who believe in 
 GOD and his apostle. When therefore they ask leave of 
 thee to depart, on account of any business of their own, 
 grant leave unto such of them as thou shalt think fit, and 
 ask pardon for them of GOD ; 5 for GOD is gracious and merci- 
 
 1 i.e., Where your wives or families are ; or in the houses of your sons, 
 which may be looked on as your own. This passage was designed to remove 
 some scruples or superstitions of the Arabs in Mohammed's time ; some of 
 whom thought their eating with maimed or sick people denied them ; others 
 imagined they ought not to eat in the house of another, though ever so nearly 
 related to them, or though they were entrusted with the key and care of 
 the house in the master's absence, and might therefore conclude it would 
 be no offence ; and others declined eating with their friends though invited, 
 lest they should be burthensome. (Al Beidawi, Jallolo'ddin.) The whole 
 passage seems to be no more than a declaration that the things scrupled 
 were perfectly innocent ; however, the commentators say it is now abro- 
 gated, and that it related only to the old Arabs, in the infancy of Moham- 
 medism. 
 
 2 As the tribe of Leith thought it unlawful for a man to eat alone ; and 
 some of the Ansars, if they had a guest with them, never ate but in his com- 
 pany ; so there were others who refused to eat with any, out of a super- 
 stitious caution lest they should be denied, or out of a hoggish greediness. 
 (Al Beidawi, Jallalo'ddin.) 
 
 3 Literally yourselves ; that is, according to Al Beidawi, the people of 
 the house, to whom ye are united by the ties of blood, and by the common 
 bond of religion. And if there be nobody in the house, says Jallalo'ddin, 
 salute yourselves, and say, Peace be on us, and on the righteous servants of 
 God : for the angels will return your salutation. 
 
 4 As at public prayers, or a solemn feast, or at council, or on a military 
 expedition. 
 
 5 Because such departure, though with leave, and on a reasonable excuse, 
 
CHAP, xxv.] AL FORKAN 853 
 
 ful. Let not the calling of the apostle be esteemed among 
 you, as your calling the one to the other. 1 GOD knoweth 
 such of you as privately withdraw themselves from the 
 assembly, taking shelter behind one another. But let those 
 who withstand his command, take heed ; lest some calamity 
 befall them in this ivorld, or a grievous punishment be 
 inflicted on them in the life to come. Doth not whatever is 
 in heaven and on earth belong unto GOD ? He well knoweth 
 what ye are about : and on a certain day they shall be 
 assembled before him ; and he shall declare unto them that 
 which they have done ; for GOD knoweth all things. 
 
 XXV 
 
 THE CHAPTER OF AL FORKAN 2 
 
 Revealed at Mecca. 
 
 IN THE NAME OF THE MOST MERCIFUL GOD. 
 
 BLESSED be he who hath revealed the Forkan unto his 
 servant, that he may be a preacher unto all creatures : 
 unto whom belongeth the kingdom of heaven and of earth : 
 who hath begotten no issue ; and hath no partner in his 
 kingdom : who hath created all things ; and disposed the 
 same according to his determinate will. Yet have they 
 taken other gods besides him ; which have created nothing, 
 but are themselves created, 3 and are able neither to avert 
 evil from, nor to procure good unto themselves ; and have 
 not the power of death, or of life, or of raising the dead. 
 And the unbelievers say, This Koran is no other than a 
 forgery which he hath contrived ; and other people have 
 
 is a kind of failure in the exact performance of their duty ; seeing they prefer 
 their temporal affairs to the advancement of the true religion. (Al Beidawi.) 
 
 1 These words are variously interpreted : for their meaning may be, 
 either, Make not light of the apostle's summons, as ye would of another 
 person's of equal condition with yourselves, by not obeying it, or by departing 
 out of, or coming into, his presence without leave first obtained ; or, Think 
 not that when the apostle calls upon God in prayer, it is with him, as with 
 you, when ye prefer a petition to a superior, who sometimes grants but as 
 often denies, your suit ; or, Call not to the apostle, as ye do to one another, 
 that is, by name, or familiarly and with a loud voice ; but make use of some 
 honourable compellation, as, O apostle of GOD, or, O prophet of GOD, and 
 speak in an humble, modest manner. (Al Beidawi, Jallalo'ddin, &c.) 
 
 8 Which is one of the names of the Koran, and means, The Discrimination, 
 which Palmer adopts as the title of the chapter. See Sale, Prelim. Disc. Sect. 
 
 3 Being either the heavenly bodies ; or idols, the work of men's hands. 
 M 
 
854 THE KORAN [CHAP. xxv. 
 
 assisted him therein r 1 but they utter an unjust thing, and 
 a falsehood. They also say, These are fables of the ancients, 
 which he hath caused to be written down ; and they are 
 dictated unto him morning and evening. Say, He hath 
 revealed it, who knoweth the secrets in heaven and earth : 
 verily he is gracious and merciful. And they say, What 
 kind of apostle is this ? He eateth food, and walketh in the 
 streets, 2 as we do : unless an angel be sent down unto him, 
 and become a fellow preacher with him ; or unless a treasure 
 be cast down unto him ; or he have a garden, of the fruit 
 whereof he may eat ; we will not believe. The ungodly also 
 say, Ye follow no other than a man who is distracted. Be- 
 hold, what they liken thee unto. But they are deceived ; 
 neither can they find a just occasion to reproach thee. Blessed 
 be he, who, if he pleaseth, will make for thee a better pro- 
 vision than this which they speak of, namely, gardens through 
 which rivers flow : and he will provide thee palaces. But 
 they reject the belief of the hour of judgment, as a falsehood : 
 and we have prepared for him, who shall reject the belief 
 of that hour, burning fire ; when it shall see them from a 
 distant place, they shall hear it furiously raging, and 
 roaring. And when they shall be cast bound together into 
 a strait place thereof, they shall there call for death : but 
 it shall be answered them, Call not this day for one death, 
 but call for many deaths. Say, Is this better, or a garden 
 of eternal duration, which is promised unto the pious ? It 
 shall be given unto them for a reward, and a retreat : therein 
 shall they have whatever they please ; continuing in the 
 same for ever. This is a promise to be demanded at the 
 hands of thy LORD. On a certain day he shall assemble 
 them, whatever they worship besides GOD ; and shall 
 say unto the worshipped, Did ye seduce these my servants ; 
 or did they wander of themselves from the right way ? They 
 shall answer, GOD forbid ! It was not fitting for us, that 
 we should take any protectors besides thee r but thou didst 
 permit them and their fathers to enjoy abundance ; so that 
 
 1 See Chap. XVI. p. 267. It is supposed the Jews are particularly 
 intended in this place because they used to repeat passages of ancient history 
 to Mohammed, on which he used to discourse and make observations. (AI 
 Beidawi.) 
 
 1 Being subject to the same wants and infirmities of nature, and obliged 
 to submit to the same low means of supporting himself and his family, with 
 ourselves. The Meccans \rere acquainted with Mohammed, and with his 
 circumstances and way of life, too well to change their old familiarity into 
 the reverence due to the messenger of GOD : for a prophet hath no honour 
 in his own country. 
 
CHAP, xxv.] AL FORKAN 355 
 
 they forgot thy admonition, and became lost people. And 
 God shall say unto their worshippers, Now have these con- 
 vinced you of falsehood, in that which ye say : they can 
 neither avert your punishment, nor give you any assistance. 
 And whoever of you shall be guilty of injustice, him will 
 we cause to taste a grievous torment. We have sent no 
 messengers before thee, but they ate food, and walked 
 through the streets : and we make some of you an occa- 
 sion of trial unto others. 1 Will ye persevere with patience ? 
 since your LORD regardeth your perseverance. (XIX.) 2 
 They who hope not to meet us at the resurrection say, Unless 
 the angels be sent down unto us, or we see our LORD himself, 
 we will not believe. Verily they behave themselves arro- 
 gantly ; and have transgressed with an enormous trans- 
 gression. The day whereon they shall see the angels, there 
 shall be no glad tidings on that day for the wicked ; and 
 they shall say, Be this removed far from us ! and we will 
 come unto the work which they shall have wrought, and 
 we will make it as dust scattered abroad. On that day 
 shall they who are destined to paradise be more happy 
 in an abode, and have a preferable place of repose at noon. 8 
 On that day the heaven shall be cloven in sunder by the 
 clouds, and the angels shall be sent down, descending visibly 
 therein* On that day the kingdom shall of right belong 
 wholly unto the Merciful ; and that day shall be grievous 
 for the unbelievers. On that day, the unjust person 6 shall 
 
 1 Giving occasion of envy, repining, and malice ; to the poor, mean, and 
 sick, for example, when they compare their own condition with that of the 
 rich, the noble, and those who are in health : and trying the people to whom 
 prophets are sent, by those prophets. (Al Beidawi, Jallal.) 
 
 * The nineteenth section begins here. 
 
 8 For the business of the day of judgment will be over by that time ; and 
 the blessed will pass their noon in paradise, and the damned in hell. (Al 
 Beidawi.) 
 
 * i.e., They shall part and make way for the clouds which shall descend 
 with the angels, bearing the books wherein every man's actions are recorded. 
 
 6 It is supposed by some that these words particularly relate to Okba 
 Ebn Abi Moait, who used to be much in Mohammed's company, and having 
 once invited him to an entertainment, the prophet refused to taste of his 
 meat unless he would profess Islam ; which accordingly he did. Soon after, 
 Okba, meeting Obba Ebn Khalf, his intimate friend, and being reproached 
 by him for changing his religion, assured him that he had not, but had only 
 pronounced the profession of faith to engage Mohammed to eat with him, 
 because he could not for shame let him go out of his house without eating. 
 However, Obba protested that he would not be satisfied, unless he went to 
 Mohammed, and set his foot on his neck, and spit in his face : which Okba, 
 rather than break with his friend, performed in the public hall, where he 
 found Mohammed sitting ; whereupon the prophet told him that if ever he 
 met him out of Mecca, he would cut off his head. And he was as good as 
 his word ; for Okba, being afterwards taken prisoner at the battle of Bedr, 
 
356 THE KORAN [CHAP. xxv. 
 
 bite his hands for anguish and despair, and shall say, O that 
 I had taken the way of truth with the apostle ! Alas for 
 me ! O that I had not taken such a one 1 for my friend ! 
 He seduced me from the admonition of God, after it had 
 come unto me : for the devil is the betrayer of man. And 
 the apostle shall say, O LORD, verily my people esteemed 
 this Koran to be a vain composition. In like manner did we 
 ordain unto every prophet an enemy from among the wicked : 
 but thy LORD is a sufficient director, and defender. The 
 unbelievers say, Unless the Koran be sent down unto him 
 entire at once, 2 we will not believe. But in this manner have 
 we revealed it, that we might confirm thy heart thereby, 3 
 and we have dictated it gradually, by distinct parcels. 
 They shall not come unto thee with any strange question ; 
 but we will bring thee the truth in answer, and a most excel- 
 lent interpretation. They who shall be dragged on their 
 faces into hell, shall be in the worst condition, and shall 
 stray most widely from the way of salvation. We hereto- 
 fore delivered unto Moses the book of the law ; and we 
 appointed him Aaron his brother for a counsellor. And we 
 said unto them, Go ye to the people who charge our signs 
 with falsehood. And we destroyed them with a signal 
 destruction. And remember the people of Noah, when they 
 accused our apostles of imposture : we drowned them, and 
 made them a sign unto mankind. And we have prepared 
 for the unjust a painful torment. Remember also Ad, and 
 Thamud, and those who dwelt at Al Rass ; 4 and many 
 
 had his head struck ofE by AH at Mohammed's command. As for Obba, 
 he received a wound from the prophet's own hand, at the battle of Ohod, 
 of which he died on his return to Mecca. (Al Beidawi. Vide Gagnier, Vie 
 de Mahom. vol. i, p. 362.) 
 
 1 According to the preceding note, this was Obba Ebn Khalf. 
 
 2 As were the Pentateuch, Psalms, and Gospel, according to the Moham- 
 medan notion ; whereas it was twenty-three years before the Koran was 
 completely revealed. (Sale, Prelim. Disc. Sect. III.) 
 
 3 Both to infuse courage and constancy into thy mind, and to strengthen 
 thy memory and understanding. For, say the commentators, the prophet's 
 receiving the divine direction, from time to time, how to behave, and to 
 speak, on any emergency, and the frequent visits of the angel Gabriel, greatly 
 encouraged and supported him under all his difficulties : and the revealing 
 of the Koran by degrees was a great, and to him, a necessary help for his 
 retaining and understanding it ; which it would have been impossible for 
 him to have done with any exactness, had it been revealed at once ; 
 Mohammed's case being entirely different from that of Moses, David, and 
 Jesus, who could all read and write, whereas he was perfectly illiterate. 
 (Al Beidawi, &c.) 
 
 * The commentators are at a loss where to place Al Rass. According to 
 one opinion it Avas the name of a well (as the word signifies) near Midian, 
 about which some idolaters having fixed their habitations, the prophet 
 Shoaib was sent to preach to them ; but they not believing on him, the 
 
CHAP, xxv.] AL FORKAN 357 
 
 other generations, within this period. Unto each of them 
 did we propound examples for their admonition ; and each 
 of them did we destroy with an utter destruction. The 
 Koreish have passed frequently near the city which was 
 rained on by a fatal rain j 1 have they not seen where it once 
 stood ? Yet have they not dreaded the resurrection. When 
 they see thee, they will receive thee only with scoffing, 
 saying, Is this he, whom GOD hath sent as his apostle ? 
 Verily he had almost drawn us aside from the worship of our 
 gods ; if we had not firmly persevered in our devotion towards 
 them. But they shall know hereafter, when they shall see 
 the punishment prepared for them, who hath strayed more 
 widely from the right path. What thinkest thou ? He 
 who taketh his lust for his god ; canst thou be his guardian ? 2 
 Dost thou imagine that the greater part of them hear, or 
 understand ? They are no other than like the brute cattle ; 
 yea, they stray more widely from the true path. Dost thou 
 not consider the works of thy LORD, how he stretcheth forth 
 the shadow before sunrise ? If he had pleased, he would 
 have made it immovable for ever. Then we cause the sun 
 to rise, and to show the same ; and afterwards we contract 
 it by an easy and gradual contraction. It is he who hath 
 ordained the night to cover you as a garment ; and sleep 
 to give you rest ; and hath ordained the day for waking. It 
 is he who sendeth the winds, driving abroad the pregnant 
 clouds, as the forerunners of his mercy : 3 and we send 
 down pure water 4 from heaven, that we may thereby revive 
 
 well fell in, and they and their houses were all swallowed up. Another sup- 
 poses it to have been a town in Yamama, where a remnant of the Thamudites 
 settled, to whom a prophet was also sent ; but they, slaying him, were utterly 
 destroyed. Another thinks it was a well near Antioch, where Habib al 
 Najjar (whose tomb is still to be seen there, being frequently visited by the 
 Mohammedans) was martyred (Abulf. Geog. Vide Vit. Saladini, p. 86). 
 And a fourth takes Al Rass to be a well in Hadramaut, by which dwelt some 
 idolatrous Thamudites, whose prophet was Handha, or Khantala (for I 
 find the name written both ways) Ebn Safwan (Chap. XXII.). These 
 people were first annoyed by certain monstrous birds, called Anka, which 
 lodged in the mountain above them, and used to snatch away their children, 
 when they wanted other prey : but this calamity was so far from humbling 
 them, that on their prophet's calling down a judgment upon them, they 
 killed him, and were all destroyed. (Al Beidawi, Jallalo'ddin.) 
 
 1 viz., Sodom ; for the Koreish often passed by the place where it once 
 stood, in the journeys they took to Syria for the sake of trade. 
 
 a i.e., Dost thou expect to reclaim such a one from idolatry and infidelity ? 
 
 3 See Chap. VII. p. 145. There is the same various reading here as is 
 mentioned in the notes to that passage. 
 
 4 Properly, purifying water ; which epithet may perhaps refer to the 
 cleansing quality of that element, of so great use both on religious and on 
 common occasions. 
 
358 THE KORAN [CHAP. xxv. 
 
 a dead country, and give to drink thereof unto what we 
 have created, both of cattle and men, in great numbers j 1 
 and we distribute the same among them at various times, 
 that they may consider : but the greater part of men refuse 
 to consider, only out of ingratitude. 2 If we had pleased, we 
 had sent a preacher unto every city : 3 wherefore do not 
 thou obey the unbelievers ; but oppose them herewith, 
 with a strong opposition. It is he who hath let loose the 
 two seas ; this fresh and sweet, and that salt and bitter : 
 and hath placed between them a bar, 4 and a bound which 
 cannot be passed. It is he who hath created man of water ; 5 
 and hath made him to bear the double relation of consanguinity 
 and affinity ; for the LORD is powerful. They worship, 
 besides GOD, that which can neither profit them nor hurt 
 them : and the unbeliever is an assistant of the devil against 
 his LORD. 6 We have sent thee to be no other than a bearer 
 of good tidings,* and a denouncer of threats. Say, I ask 
 not of you any reward for this my preaching ; besides the 
 conversion of him who shall desire to take the way unto his 
 LORD. 7 And do thou trust in him who liveth, and dieth 
 not ; and celebrate his praise : (he is sufficiently acquainted 
 with the faults of his servants :) who hath created the heavens 
 and the earth, and whatever is between them, in six days ; 
 and then ascended his throne ; the Merciful. Ask now the 
 knowing concerning him. When it is said unto the unbe- 
 lievers, Adore the Merciful ; they reply, And who is the 
 Merciful ? 8 Shall we adore that which thou commandest 
 
 1 That is, To such as live in the dry deserts, and are obliged to drink 
 rain-water ; which the inhabitants of towns, and places well-watered, have 
 no occasion to do. 
 
 2 Or, out of infidelity : for the old Arabs used to think themselves 
 indebted for their rains, not to GOD, but to the influence of some particular 
 stars. 
 
 3 And had not given thee, O Mohammed, the honour and trouble of being 
 a preacher to the whole world in general. (Sale, Prelim. Disc. Sect. IV. 
 P. 76.) 
 
 4 To keep them asunder, and prevent their mixing with each other. The 
 original word is barzakh ; which has been already explained. (In not. 
 to Chap. XXIII. p. 341.) 
 
 5 With which Adam's primitive clay was mixed ; or, of seed. See Chap. 
 XXIV. 
 
 6 Joining with him in his rebellion and infidelity. Some think Abu Jahl 
 is particularly struck at in this passage. The words may also be translated, 
 The unbeliever is contemptible in the sight of his Lord. 
 
 7 Seeking to draw near unto him, by embracing the religion taught by 
 me his apostle ; which is the best return I expect from you for my labours. 
 (Al Beidawi.) The passage, however, is capable of another meaning, viz., 
 that Mohammed desires none to give, but him who shall contribute freely 
 and voluntarily towards the advancement of GOD'S true religion. 
 
 8 See Chap. XVII. p. 283. 
 
CHAP, xxv.] AL FORKAN 
 
 us ? And this precept causeth them to fly the faster from 
 the faith. Blessed be he who hath placed the twelve signs 
 in the heavens ; and hath placed therein a lamp 1 by day, 
 and the moon which shineth by night ! It is he who hath 
 ordained the night and the day to succeed each other, for 
 the observation of him who will consider, or desireth to show his 
 gratitude. The servants of the Merciful are those who walk 
 meekly on the earth, and, when the ignorant speak unto 
 them, answer, Peace : 2 and who pass the night adoring their 
 LORD, and standing up to pray unto him ; and who say, O 
 LORD, avert from us the torment of hell, for the torment 
 thereof is perpetual ; verily the same is a miserable abode, 
 and a wretched station : and who, when they bestow, are 
 neither profuse nor niggardly ; but observe a just medium 
 between these ; 3 and who invoke not another god together 
 with the true GOD ; neither slay the soul, which GOD hath 
 forbidden to be slain, unless for a just cause : and who are 
 not guilty of fornication. But he who shall do this, shall 
 meet the reward of his wickedness : his punishment shall 
 be doubled unto him on the day of resurrection ; and he 
 shall remain therein, covered with ignominy, for ever : 
 except him who shall repent, and believe, and shall work 
 a righteous work ; unto them will GOD change their former 
 evils into good ; 4 for GOD is ready to forgive, and merciful. 
 And whoever repenteth, and doth that which is right ; verily 
 he turneth unto GOD with an acceptable conversion. And 
 they who do not bear false witness ; and when they pass 
 by vain discourse, pass by the same with decency : and who, 
 when they are admonished by the signs of their LORD, fall 
 not down as if they were deaf and blind, but stand up and are 
 attentive thereto : and who say, O LORD, grant us of our 
 wives and our offspring such as may be the satisfaction of 
 our eyes ; and make us patterns unto those who fear thee. 
 These shall be rewarded with the highest apartments in 
 paradise, because they have persevered with constancy ; 
 and they shall meet therein with greeting and salutation ; 
 they shall remain in the same for ever : it shall be an excel- 
 lent abode and a delightful station. Say, My LORD is not 
 solicitous on your account, if ye do not invoke him : ye 
 
 1 i.e., The sun. 
 
 * This is intended here not as a salutation, but as a waiving all further 
 discourse and communication with the idolaters. 
 
 3 See Chap. XVII. 
 
 4 Blotting out their former rebellion, on their repentance, and confirming 
 and increasing their faith and obedience. (Al Beidawi.) 
 
860 THE KORAN [CHAP. xxvi. 
 
 have already charged his apostle with imposture ; but here- 
 after shall there be a lasting punishment inflicted on you. 
 
 XXVI 
 
 THE CHAPTER OF THE POETS 1 
 
 Revealed at Mecca 2 
 
 IN THE NAME OF THE MOST MERCIFUL GOD. 
 
 TS. M. 3 These are the signs of the perspicuous book. 
 Peradventure thou afflictest thyself unto death, 
 lest the Meccans become not true believers. If we pleased, 
 we could send down unto them a convincing sign from heaven, 
 unto which their necks would humbly submit. But there 
 cometh unto them no admonition from the Merciful, being 
 newly revealed as occasions require, but they turn aside from 
 the same ; and they have charged it with falsehood : but a 
 message shall come unto them, which they shall not laugh 
 to scorn. Do they not behold the earth, how many vege- 
 tables we cause to spring up therein, of every noble species ? 
 Verily herein is a sign : but the greater part of them do not 
 believe. Verily thy LORD is the mighty, the merciful God. 
 Remember when thy LORD called Moses, saying, Go to the 
 unjust people, the people of Pharaoh ; will they not dread 
 me ? Moses answered, O LORD, verily I fear lest they accuse 
 me of falsehood, and lest my breast become straitened, and 
 my tongue be not ready in speaking : 4 send therefore unto 
 Aaron, to be my assistant. Also they have a crime to object 
 against me ; 5 and I fear they will put me to death. God 
 said, They shall by no means put thee to death : wherefore 
 go ye with our signs ; for we will be with you, and will hear 
 what passes between you and them. Go ye therefore unto 
 Pharaoh, and say, Verily we are the apostle 6 of the LORD 
 of all creatures : send away with us the children of Israel. 
 And when they had delivered their message, Pharaoh answered, 
 
 1 The chapter bears this inscription because at the conclusion of it the 
 Arabian poets are severely censured. 
 
 2 The five last verses, beginning at these words, And those who err follow 
 the poets, &c., some take to have been revealed at Medina. 
 
 3 See Sale, Prelim. Disc. Sect. III. p. 64. 
 
 4 See Chap XX. p. 306. 
 
 5 viz., The having killed an Egyptian. (See Chap. XXVIII.) 
 
 6 The word is in the singular number in the original ; for which the 
 commentators give several reasons. 
 
CHAP, xxvi.] THE POETS 861 
 
 Have we not brought thee up among us, when a child ; 
 and hast thou not dwelt among us for several years of thy 
 life P 1 Yet hast thou done thy deed which thou hast done : 
 and thou art an ungrateful person. Moses replied, I did 
 it indeed, and I was one of those who erred ; 2 wherefore I 
 fled from you, because I feared you : but my LORD hath 
 bestowed on me wisdom, and hath appointed me one of his 
 apostles. And this is the favour which thou hast bestowed 
 on me, that thou hast enslaved the children of Israel. 
 Pharaoh said, And who is the LORD of all creatures ? Moses 
 answered, The LORD of heaven and earth, and of whatever 
 is between them : if ye are men of sagacity. Pharaoh said 
 unto those who were about him, Do ye not hear ? Moses 
 said, Your LORD, and the LORD of your forefathers. Pharaoh 
 said unto those who were present, Your apostle, who is sent 
 unto you, is certainly distracted. 3 Moses said, The LORD 
 of the east, and of the west, and of whatever is between 
 them ; if ye are men of understanding. Pharaoh said unto 
 him, Verily if thou take any god besides me, 4 I will make 
 thee one of those who are imprisoned. 5 Moses answered, 
 What, although I come unto you with a convincing miracle ? 
 Pharaoh replied, Produce it, therefore, if thou speakest 
 truth. And he cast down his rod, and behold, it became 
 a visible serpent : and he drew forth his hand out of his bosom ; 
 and behold, it appeared white unto the spectators. Pharaoh 
 said unto the princes who were about him, Verily this man 
 is a skilful magician : he seeketh to dispossess you of your 
 land by his sorcery ; what therefore do ye direct ? They 
 answered, Delay him and his brother by good words for a 
 time ; and send through the cities men to assemble and 
 
 1 It is said that Moses dwelt among the Egyptians 30 years, and then 
 went to Midian, where he stayed 10 years ; after which he returned to 
 Egypt, and spent 30 years in endeavouring to convert them ; and that he 
 lived after the drowning of Pharaoh 50 years. (Al Beidawi.) 
 
 ! Having killed the Egyptian undesignedly. 
 
 3 Pharaoh, it seems, thought Moses had given but wild answers to his 
 question : for he wanted to know the person and true nature of the GOD 
 whose messenger Moses pretended to be ; whereas he spoke of his works 
 only. And because this answer gave so little satisfaction to the king, he is 
 therefore supposed by some to have been a Dahrite, or one who believed hi 
 the eternity of the world. (Al Beidawi.) 
 
 4 From this and a parallel expression in the twenty-eighth chapter, it is 
 inferred that Pharaoh claimed the worship of his subjects, as due to his 
 supreme power. 
 
 5 These words, says Al Beidawi, were a more terrible menace than if he 
 had said I will imprison thee ; and gave Moses to understand that he must 
 expect to keep company with those wretches whom the tyrant had thrown, 
 as was his custom, into a deep dungeon, where they remained till they died. 
 
 M* 
 
862 THE KORAN [CHAP. xxvi. 
 
 bring unto thee every skilful magician. So the magicians 
 were assembled at an appointed time, on a solemn day. 
 And it was said unto the people, Are ye assembled together ? 
 Perhaps we may follow the magicians, if they do get the 
 victory. And when the magicians were come, they said 
 unto Pharaoh, Shall we certainly receive a reward, if we do 
 get the victory ? He answered, Yea ; and ye shall surely 
 be of those who approach my person. Moses said unto 
 them, Cast down what ye are about to cast down. Where- 
 fore they cast down their ropes and their rods, and said, 
 By the might of Pharaoh, verily we shall be the conquerors. 
 And Moses cast down his rod, and behold, it swallowed up 
 that which they had caused falsely to appear changed into 
 serpents. Whereupon the magicians prostrated themselves, 
 worshipping, and said, We believe in the LORD of all crea- 
 tures, the LORD of Moses and of Aaron. Pharaoh said unto 
 them, Have ye believed on him, before I have given you 
 permission ? Verily he is your chief, who hath taught 
 you magic r 1 but hereafter ye shall surely know my power. 
 I will cut off your hands and your feet, on the opposite 
 sides, and I will crucify you all. They answered, It will 
 be no harm unto us ; for we shall return unto our LORD. 
 We hope that our LORD will forgive us our sins, since we are 
 the first who have believed. 3 And we spake by revelation 
 urito Moses, saying, March forth with my servants by night ; 
 for ye will be pursued. And Pharaoh sent officers through 
 the cities to assemble forces, saying, Verily these are a small 
 company ; and they are enraged against us : but we are a 
 multitude well provided. So we caused them to quit their 
 gardens, and fountains, and treasures, and fair dwellings : 
 thus did we do ; and we made the children of Israel to inherit 
 the same. 3 And they pursued them at sunrise. And when 
 the two armies were come in sight of each other, the com- 
 panions of Moses said, We shall surely be overtaken. Moses 
 answered, By no means; for my LORD is with me, who will 
 surely direct me. And we commanded Moses by revelation, 
 saying, Smite the sea with thy rod. And when he had 
 smitten it, it became divided into twelve parts, between which 
 
 1 But has reserved the most efficacious secrets to himself. (Al Beidawj.) 
 
 2 See Chap. VII. p. 154- 
 
 3 Hence some suppose the Israelites, after the destruction of Pharaoh 
 and his host, returned to Egypt, and possessed themselves of the riches of 
 that country (Jallalo'ddin, Yahya). But others are of opinion that the 
 meaning is no more than that GOD gave them the like possessions and dwel- 
 lings in another country (Al Zamakh. See Chap. VII.). 
 
CHAP, xxvi.] THE POETS 363 
 
 were as many paths, and every part was like a vast mountain. 
 And we drew thither the others ; and we delivered Moses 
 and all those who were with him : then we drowned the 
 others. Verily herein was a sign ; but the greater part of 
 them did not believe. Verily thy LORD is the mighty, and 
 the merciful. And rehearse unto them the story of Abra- 
 ham : when he said unto his father and his people, What 
 do ye worship ? They answered, We worship idols ; and 
 we constantly serve them all the day long. Abraham said, 
 Do they hear you, when ye invoke them ? Or do they either 
 profit you, or hurt you ? They answered, But we found 
 our fathers do the same. He said, What think ye ? The 
 gods which ye worship, and your forefathers worshipped, 
 are my enemy : except only the LORD of all creatures, who 
 hath created me and directeth me ; and who giveth me to 
 eat and to drink, and when I am sick, healeth me ; and 
 who will cause me to die, and will afterwards restore me to 
 life ; and who, I hope, will forgive my sins on the day of 
 judgment. O LORD, grant me wisdom ; and join me with 
 the righteous ; and grant that I may be spoken of with 
 honour 1 among the latest posterity ; and make me an heir 
 of the garden of delight : and forgive my father, for that 
 he hath been one of those who go astray. 2 And cover me 
 not with shame on the day of resurrection ; on the day in 
 which neither riches nor children shall avail, unless unto 
 him who shall come unto GOD with a sincere heart : when 
 paradise shall be brought near to the view of the pious, and 
 hell shall appear plainly to those who shall have erred ; and 
 it shall be said unto them, Where are your deities which ye 
 served besides GOD ? will they deliver you from punishment, 
 or will they deliver themselves ? And they shall be cast 
 into the same, both they, 3 and those who have been seduced 
 to their worship ; and all the host of Eblis. The seduced 
 shall dispute therein with their false gods, saying, By GOD, 
 we were in a manifest error, when we equalled you with the 
 LORD of all creatures : and none seduced us but the wicked. 
 We have now no intercessors, nor any friend who careth for 
 
 1 Literally, Grant me a tongue of truth, that is, a high encomium. The 
 same expression is used in Chap. XIX. 
 
 2 By disposing him to repentance, and the receiving of the true faith. 
 Some suppose Abraham pronounced this prayer after his father's death, 
 thinking that possibly he might have been inwardly a true believer, but 
 have concealed his conversion for fear of Nimrod, and before he was for- 
 bidden to pray for him. (See Chaps. IX. and XIV.) 
 
 a See Chap. XXI. 
 
364 THE KORAN [CHAP. xxvi. 
 
 us* If we were allowed to return once more into the world, 
 we would certainly become true believers. Verily herein 
 was a sign : but the greater part of them believed not. Thy 
 LORD is the mighty, the merciful. The people of Noah 
 accused God's messengers of imposture : when their brother 
 Noah said unto them, Will ye not fear God ? Verily I am 
 a faithful messenger unto you ; wherefore fear GOD and 
 obey me. I ask no reward of you for my preaching unto 
 you ; / expect my reward from no other than the LORD of 
 all creatures : wherefore fear GOD, and obey me. They 
 answered, Shall we believe on thee, when only the most 
 abject persons have followed thee ? Noah said, I have no 
 knowledge of that which they did ; x it appertained unto my 
 LORD alone to bring them to account, if ye understand ; 
 wherefore I will not drive away the believers : 2 I am no 
 more than a public preacher. They replied, Assuredly, 
 unless thou desist, O Noah, thou shalt be stoned. He said, 
 O LORD, verily my people take me for a liar : wherefore 
 judge publicly between me and them ; and deliver me and 
 the true believers who are with me. Wherefore we delivered 
 him, and those who were with him, in the ark filled with 
 men and animals ; and afterwards we drowned the rest. 
 Verily herein was a sign : but the greater part of them 
 believed not. Thy LORD is the mighty, the merciful. The 
 tribe of Ad charged God's messengers with falsehood : when 
 their brother Hud said unto them, Will ye not fear God ? 
 Verily I am a faithful messenger unto you ; wherefore fear 
 GOD, and obey me. I demand not of you any reward for 
 my preaching unto you : I expect my reward from no other 
 than the LORD of all creatures. Do ye build a landmark 
 on every high place, to divert yourselves? 3 And do ye 
 erect magnificent works, hoping that ye may continue in 
 their possession for ever ? And when ye exercise your power, 
 do ye exercise it with cruelty and rigour ? 4 Fear GOD, by 
 leaving these things ; and obey me. And fear him who hath 
 bestowed on you that which ye know ; he hath bestowed 
 on you cattle, and children, and gardens, and springs of 
 
 1 i.e., Whether they have embraced the faith which I have preached, 
 out of the sincerity of their hearts, or in prospect of some worldly advantage. 
 
 2 See Chap. XI. p. 213. 
 
 3 Or to mock the way farers who direct themselves in their journeys by 
 the stars, and have no need of such buildings ? (Al Beidawi.) 
 
 * Putting to death, and inflicting other corporal punishments without 
 mercy, and rather for the satisfaction of your passion than the amendment 
 of the sufferer. (Al Beidawi.) 
 
CHAP, xxvi.] THE POETS 365 
 
 water. Verily I fear for you the punishment of a grievous 
 day. They answered, It is equal unto us whether thou 
 admonish us, or dost not admonish us : this which thou 
 preachest is only a device of the ancients ; neither shall we 
 be punished for what we have done. And they accused him 
 of imposture : wherefore, we destroyed them. Verily 
 herein was a sign : but the greater part of them believed 
 not. Thy LORD is the mighty, the merciful. The tribe of 
 Thamud also charged the messengers of God with falsehood. 
 When their brother Saleh said unto them, Will ye not fear 
 God ? Verily I am a faithful messenger unto you : where- 
 fore fear GOD, and obey me. I demand no reward of you 
 for my preaching unto you ; I expect my reward from no 
 other than the LORD of all creatures. Shall ye be left for 
 ever secure in the possession of the things which are here ; 
 among gardens, and fountains, and corn, and palm-trees, 
 whose branches sheathe their flowers ? And will ye con- 
 tinue to cut habitations for yourselves out of the mountains, 
 behaving with insolence P 1 Fear GOD, and obey me ; and 
 obey not the command of the transgressors, who act 
 corruptly in the earth, and reform not the same. They 
 answered, Verily thou art distracted : thou art no other than 
 a man like unto us : produce now some sign, if thou speakest 
 truth. Saleh said, This she-camel shall be a sign unto you : 
 she shall have her portion of water, and ye shall have your 
 portion of water alternately, on a several day appointed for 
 you ; 2 and do her no hurt, lest the punishment of a terrible 
 day be inflicted on you. But they slew her ; and were 
 made to repent of their impiety : for the punishment which 
 had been threatened overtook them. Verily herein was a 
 sign ; but the greater part of them did not believe. Thy 
 LORD is the mighty, the merciful. The people of Lot likewise 
 accused God's messengers of imposture. When their brother 
 Lot said unto them, Will ye not fear God ? Verily I am a 
 faithful messenger unto you : wherefore fear GOD, and obey 
 me. I demand no reward of you for my preaching : I expect 
 my reward from no other than the LORD of all creatures. 
 Do ye approach unto the males among mankind, and leave 
 your wives which your LORD hath created for you ? Surely, 
 ye are people who transgress. They answered, Unless 
 
 1 Or, as the original word may also be rendered, showing art and ingenuity 
 in your work. 
 
 2 That is, they were to have the use of the water by turns, the camel drink- 
 ing one day, and the Thamiidites drawing the other day ; for when this camel 
 drank, she emptied the wells or brooks for that day. See Chap. VII. p. 149,, 
 
366 THE KORAN [CHAP. xxvl. 
 
 thou desist, O Lot, thou shalt certainly be expelled our 
 city. He said, Verily I am one of those who abhor your 
 doings : O LORD deliver me and my family, from that which 
 they do. Wherefore we delivered him, and all his family ; 
 except an old woman, his wife, who perished among those 
 who remained behind : then we destroyed the rest ; and 
 we rained on them a shower of stones ; and terrible was the 
 shower which fell on those who had been warned in vain. 
 Verily herein was a sign ; but the greater part of them did 
 not believe. Thy LORD is the mighty, the merciful. The 
 inhabitants of the wood 1 also accused GOD'S messengers of 
 imposture. When Shoaib said unto them, Will ye not 
 fear God ? Verily I am a faithful messenger unto you : 
 wherefore fear GOD, and obey me. I ask no reward of you 
 for my preaching : I expect my reward from no other than 
 the LORD of all creatures. Give just measure, and be 
 not defrauders ; and weigh with an equal balance ; and 
 diminish not unto men aught of their matters ; neither 
 commit violence in the earth, acting corruptly. And fear 
 him who hath created you, and also the former generations. 
 They answered, Certainly thou art distracted : thou art 
 no more than a man, like unto us ; and we do surely esteem 
 thee to be a liar. Cause now a part of the heaven to fall 
 upon us, if thou speakest truth. Shoaib said, My LORD 
 best knoweth that which ye do. And they charged him 
 with falsehood : wherefore the punishment of the day of 
 the shadowing cloud 2 overtook them ; and this was the 
 punishment of a grievous day. Verily herein was a sign ; 
 but the greater part of them did not believe. Thy LORD 
 is the mighty, the merciful. This book is certainly a revela- 
 tion from the LORD of all creatures, which the faithful spirit 8 
 hath caused to descend upon thy heart, that thou mightest 
 be a preacher to thy people, in the perspicuous Arabic 
 tongue : and it is borne witness to in the scriptures of former 
 ages. Was it not a sign unto them, that the wise men 
 among the children of Israel knew it ? Had we revealed 
 
 1 See Chap. XV. p. 255. Shoaib being not called the brother of these people, 
 which would have preserved the conformity between this passage and the 
 preceding, it has been thought they were not Midianites, but of another race ; 
 however, we find the prophet taxes them with the same crimes as he did 
 those of Midian. (Chap. VII.) 
 
 2 GOD first plagued them with such intolerable heat for seven days that all 
 their waters were dried up, and then brought a cloud over them, under whose 
 shade they ran, and were all destroyed by a hot wind and fire which proceeded 
 from it. (Al Beidawi.) 
 
 3 i.e., Gabriel, who is entrusted with the divine secrets and revelations. 
 
CHAP, xxvi.] THE POETS 367 
 
 it unto any of the foreigners, and he had read the same unto 
 them, yet they would not have believed therein. Thus 
 have we caused obstinate infidelity to enter the hearts of 
 the wicked : they shall not believe therein, until they see a 
 painful punishment. It shall come suddenly upon them, 
 and they shall not foresee it : and they shall say, Shall we 
 be respited ? Do they therefore desire our punishment 
 to be hastened P 1 What thinkest thou ? If we suffer them 
 to enjoy the advantage of this life for several years, and after- 
 wards that with which they are threatened come upon 
 them ; what will that which they have enjoyed profit them ? 
 We have destroyed no city, but preachers were first sent 
 unto it, to admonish the inhabitants thereof ; neither did we 
 treat them unjustly. The devils did not descend with the 
 Koran, as the infidels give out : it is not for their purpose, 
 neither are they able to produce such a book ; for they are far 
 removed from hearing the discourse of the angels in heaven? 
 Invoke no other god with the true GOD, lest thou become 
 one of those who are doomed to punishment. And admon- 
 ish thy more near relations. 3 And behave thyself with 
 meekness 4 towards the true believers who follow thee : and 
 if they be disobedient unto thee, say, Verily I am clear of 
 that which ye do. And trust in the most mighty, the merciful 
 God ; who seeth thee when thou risest up, and thy behaviour 
 among those who worship ; 5 for he both heareth and knoweth. 
 Shall I declare unto you upon whom the devils descend ? 
 
 1 The infidels were continually defying Mohammed to bring some signal 
 and miraculous destruction on them, as a shower of stones, &c. 
 4 See Chap. XV. 
 
 3 The commentators suppose the same command to have been virtually 
 contained in the 74th chapter, which is prior to this in point of time. (See the 
 notes thereon, and Sale, Prelim. Disc. Sect II. p. 46.) It is said that 
 Mohammed, on receiving the passage before us, went up immediately to Mount 
 Safa, and having called the several families to him, one by one, when they 
 were all assembled, asked them whether, if he should tell them thav mountain 
 would bring forth a smaller mountain, they would believe him ; to which 
 they answering in the affirmative, Verily ', says he, / am a warner sent unto 
 you, before a severe chastisement. (Al Beidawi.) 
 
 4 Literally, "lower thy wing." 
 
 6 i.e., Who seeth thee when thou risest up to watch and spend the night 
 in religious exercises, and observeth thy anxious care for the Moslems' exact 
 performance of their duty. It is said that the night on which the precept 
 of watching was abrogated, Mohammed went privately from one house to 
 another, to see how his companions spent the time ; and that he found them 
 so intent in reading the Koran, and repeating their prayers, that their houses, 
 by reason of the humming noise they made, seemed to be so many nests of 
 hornets. (Al Beidawi.) Some commentators, however, suppose that by 
 the prophet's behaviour, in this place, are meant the various postures he used 
 in praying at the head of his companions ; as standing, bowing, prostration 
 and sitting. (Al Beidawi, Jallalo'ddin.) 
 
368 THE KORAN [CHAP. xxvn. 
 
 They descend upon every lying and wicked person : l they 
 learn what is heard ; 2 but the greater part of them are liars. 
 And those who err follow the steps of the poets : dost thou 
 not see that they rove as bereft of their senses through every 
 valley, and that they say that which they do not ? 3 except 
 those who believe, and do good works, and remember GOD 
 frequently ; and who defend themselves, after they have 
 been unjustly treated. 4 And they who act unjustly shall 
 know hereafter, with what treatment they shall be treated. 
 
 XXVII 
 
 THE CHAPTER OF THE ANT 5 
 
 Revealed at Mecca. 
 
 IN THE NAME OF THE MOST MERCIFUL GOD. 
 
 TS. These are the signs of the Koran, and of the 
 . perspicuous book : a direction, and good tidings unto 
 the true believers ; who regularly perform their prayer, and 
 
 1 The prophet, having vindicated himself from the charge of having com- 
 munication with the devils, by the opposition between his doctrine and their 
 designs, and their inability to compose so consistent a book as the Koran, 
 proceeds to show that the persons most likely to a correspondence with those 
 evil spirits were liars and slanderers, that is, his enemies and opposers. 
 
 2 i.e., They are taught by the secret inspiration of the devils, and receive 
 their idle and inconsistent suggestions for truth. It being uncertain whether 
 the slanderers or the devils be the nominative case to the verb, the words may 
 also be rendered, They impart what they hear ; that is, The devils acquaint 
 their correspondents on earth with such incoherent scraps of the angels' 
 discourse as they can hear by stealth. (Al Beidawi.) 
 
 3 Their compositions being as wild as the actions of a distracted man : 
 for most of the ancient poetry was full of vain imaginations ; as fabulous 
 stories and descriptions, love verses, flattery, excessive commendations of 
 their patrons, and as excessive reproaches of their enemies, incitements to 
 vicious actions, vainglorious vauntings, and the like. (Al Beidawi.) 
 
 4 That is, such poets as had embraced Mohammedism ; whose works, 
 free from the profaneness of the former, run chiefly on the praises of GOD, 
 and the establishing his unity, and contain exhortations to obedience and 
 other religious and moral virtues, without any satirical invectives, unless 
 against such as have given just provocations, by having first attacked them, 
 or some others of the true believers, with the same weapons. In this last 
 case, Mohammed saw it was necessary for him to borrow assistance from 
 the poets of his party, to defend himself and religion from the insults and 
 ridicule of the others, for which purpose he employed the pens of Lab id 
 
 Ebn Rabia (see Sale, Prel. Disc. Sect. III.), Abda'llah Ebn Rawaha, Hassan 
 Ebn Thabet, and the two Caabs. It is related that Mohammed once said 
 to Caab Ebn Malec, Ply them with satires ; for, by him in whose hand my soul 
 is, they wound more deeply than arrows. (Al Beidawi.) 
 
 5 In this chapter is related, among other strange things, an odd story of 
 the ant, which has therefore been chosen for the title. 
 
CHAP, xxvn.] THE ANT 369 
 
 give alms, and firmly believe in the life to come. As to 
 those who believe not in the life to come, we have prepared 
 their works for them ; L and they shall be struck with aston- 
 ishment at their disappointment, when they shall be raised 
 again ; these are they whom an evil punishment awaiteth 
 in this life ; and in that which is to come they shall be the 
 greatest losers. Thou hast certainly received the Koran 
 from the presence of a wise, a knowing God. Remember 
 when Moses said unto his family, Verily I perceive fire : I 
 will bring you tidings thereof, or I will bring you a lighted 
 brand, that ye may be warmed. 2 And when he was come 
 near unto it, a voice cried unto him, saying, Blessed be he 
 who is in the fire, and whoever is about it ; 3 and praise be 
 unto GOD, the LORD of all creatures ! O Moses, verily I 
 am GOD, the mighty, the wise : cast down now thy rod. 
 And when he saw it, that it moved, as though it had been a 
 serpent, he retreated and fled, and returned not. And GOD 
 said, O Moses, fear not ; for my messengers are not disturbed 
 with fear in my sight : except he who shall have done amiss, 
 and shall have afterwards substituted good in lieu of evil ; 
 for I am gracious and merciful. 4 Moreover put thy hand 
 into thy bosom ; it shall come forth white, without hurt : 
 this shall be one among the nine signs 5 unto Pharaoh and his 
 people ; for they are a wicked people. And when our 
 visible signs had come unto them, they said, This is manifest 
 sorcery. And they denied them, although their souls cer- 
 tainly knew them to be from God, out of iniquity and pride : 
 but behold what was the end of the corrupt doers. We 
 heretofore bestowed knowledge on David and Solomon ; 
 and they said, Praise be unto GOD, who hath made us more 
 excellent than many of his faithful servants ! And Solo- 
 mon was David's heir ; 6 and he said, O men, we have been 
 
 1 By rendering them pleasing and agreeable to their corrupt natures and 
 inclinations. 
 
 2 See Chap. XX. p. 305. 
 
 3 Some suppose GOD to be intended by the former words, and by the 
 "latter, the angels who were present (Yahya) ; others think Moses and the 
 
 angels are here meant, or all persons in general in this holy plain, and the 
 country round it. (Jallalo'ddin, Al Beidawi.) I 
 
 4 This exception was designed to qualify the preceding assertion, which 
 seemed too general ; for several of the prophets have been subject to sins, 
 though not great ones, before their mission, for which they had reason to 
 apprehend GOD'S anger, though they are here assured that their subsequent 
 merits entitle them to his pardon. It is supposed that Moses's killing the 
 Egyptian undesignedly is hinted at. (Al Beidawi.) 
 
 5 See Chap. XVII. p. 282. 
 
 8 Inheriting not only his kingdom, but also the prophetical office, 
 preferably to his other sons, who were nineteen in number. (Al Beidawi.) 
 
370 THE KORAN [CHAP. xxvu. 
 
 taught the speech of birds, 1 and have had all things be- 
 stowed on us ; this is manifest excellence. And his armies 
 were gathered together unto Solomon, consisting of genii, 2 
 and men, and birds ; and they were led in distinct bands, 
 until they came unto the valley of ants. 3 And an ant, 
 seeing the hosts approaching, said, O ants, enter ye into your 
 habitations, lest Solomon and his army tread you underfoot, 
 and perceive it not. And Solomon smiled, laughing at her 
 words, and said, O LORD, excite me that I may be thankful 
 for thy favour, wherewith thou hast favoured me, and my 
 parents ; and that I may do that which is right, and well- 
 pleasing unto thee : and introduce me, through thy mercy, 
 into paradise, among thy servants, the righteous. And he 
 viewed the birds, and said, What is the reason that I see not 
 the lapwing ? 4 Is she absent ? Verily I will chastise her 
 with a severe chastisement, 5 or I will put her to death, unless 
 
 1 That is, the meaning of their several voices, though not articulate ; of 
 Solomon's interpretation whereof the commentators give several instances. 
 (Maracc. not. in loc. p. 511.) 
 
 8 For this fancy, as well as the former, Mohammed was obliged to the 
 Talmudists (Midrash. Yalkut Shemuni, p. n, f. 29, et Millium, de Moham- 
 medismo ante Mohammed, p. 232), who, according to their manner, have 
 interpreted the Hebrew words of Solomon (Eccles. ii. 8), which the English 
 version renders, / gat men- singers and women-singers, as if that prince had 
 forced demons or spirits to serve him at his table, and in other capacities ; 
 and particularly in his vast and magnificent buildings, which they could not 
 conceive he could otherwise have performed. 
 
 3 The valley seems to be so called from the great numbers of ants which 
 are found there. Some place it in Syria, and others in Tayef. (Al Beidawi, 
 Jallalo'ddin.) 
 
 * The Arab historians tell us that Solomon, having finished the temple of 
 Jerusalem, went on pilgrimage to Mecca, where, having stayed as long as he 
 pleased, he proceeded towards Yaman ; and leaving Mecca in the morning, 
 he arrived by noon at Sanaa, and being extremely delighted with the country, 
 rested there; but wanting water to make the ablution, he "looked among 
 the birds for the lapwing, called by the Arabs Al Hudbud, whose business 
 it was to find it ; for it is pretended she was sagacious or sharp-sighted enough 
 to discover water underground, which the devils used to draw, after she 
 had marked the place by digging with her bill : they add, that this bird was 
 then taking a tour in the air, whence, seeing one of her companions alighting, 
 she descended also, and having had a description given her by the other of 
 the city of Saba, whence she was just arrived, they both went together to 
 take a view of the place, and returned soon after Solomon had made the 
 inquiry which occasioned what follows. (Al Beidawi.) It may be proper 
 to mention here what the eastern writers fable of the manner of Solomon's 
 travelling. They say that he had a carpet of green silk, on which his throne 
 was placed, being of a prodigious length and breadth, and sufficient for all 
 his forces to stand on, the men placing themselves on his right hand, and 
 the spirits on his left ; and that when all were in order, the wind, at his com- 
 mand, took up the carpet, and transported it, with all that were upon it, 
 wherever he pleased (Chap. XXI.) ; the army of birds at the same time flying 
 over their heads, and forming a kind of canopy, to shade them from the sun. 
 
 5 By plucking off her feathers, and setting her in the sun, to be tormented 
 by the insects ; or by shutting her up in a cage. (Al Beiduwi, Jallalo'ddin.) 
 
CHAP, xxvii.] THE ANT 371 
 
 she bring me a just excuse. And she tarried not long before 
 she presented herself unto Solomon, and said, I have viewed 
 a country which thou hast not viewed ; and I come unto 
 thee from Saba, with a certain piece of news. I found a 
 woman 1 to reign over them, who is provided with every- 
 thing requisite for a prince, and hath a magnificent throne. 2 
 I found her and her people to worship the sun, besides GOD : 
 and Satan hath prepared their works for them, and hath 
 turned them aside from the way of truth (wherefore they 
 are not rightly directed), lest they should worship GOD, 
 who bringeth to light that which is hidden in heaven and 
 earth, and knoweth whatever they conceal and whatever 
 they discover. GOD ! there is no GOD but he ; the LORD 
 of the magnificent throne. Solomon said, We shall see 
 whether thou hast spoken the truth, or whether thou art 
 a liar. Go with this my letter, and cast it down unto them ; 
 then turn aside from them, and wait to know what answer 
 they will return. And when the queen of Saba had received 
 the letter, 21 she said, O nobles, verily an honourable letter 
 hath been delivered unto me ; it is from Solomon, and this 
 is the tenour thereof : In the name of the most merciful GOD, 
 Rise not up against me : but come, and surrender your- 
 selves unto me. 4 She said, O nobles, advise me in my 
 business : I will not resolve on anything, until ye be wit- 
 nesses and approve thereof. The nobles answered, We are 
 endued with strength, and are endued with great prowess 
 in war ; but the command appertained unto thee : see 
 therefore what thou wilt command. 5 She said, Verily 
 
 1 This queen the Arabs name Balkis : some make her the daughter of 
 Al Hodhad Ebn Sharhabil (Pocock, Spec. p. 59), and others of Sharahil 
 Ebn Malec. (Al Beidawi, &c. D'Herbel. Bibl. Orient, p. 182); but they 
 all agree she was a descendant of Yarab Ebn Kahtan. She is placed the 
 twenty-second in Dr. Pocock's list of the kings of Yaman. 
 
 8 Which the commentators say was made of gold and silver, and crowned 
 with precious stones. But they differ as to the size of it ; one making it 
 fourscore cubits long, forty broad, and thirty high ; while some say it was 
 fourscore, and others thirty cubits every way. 
 
 3 Jallalo'ddin says that the queen was surrounded by her army when the 
 lapwing threw the letter into her bosom ; but Al Beidawi supposes she was 
 in an apartment of her palace, the doors of which were shut, and that the 
 bird flew in at the window. The former commentator gives a copy of the 
 epistle somewhat more fully than in the text ; viz., From the servant of GOD, 
 Solomon, the son of David, unto Balkis queen of Saba. In the name of the 
 most merciful GOD. Peace be on him who followeth the true direction. Rise 
 not up against me, but come and surrender yourselves unto me. He adds that 
 Solomon perfumed this letter with musk, and sealed it with his signet. 
 
 4 Or, Come unto me and resign yourselves unto the divine direction, and 
 profess the true religion which I preach. 
 
 5 i.e., Whether thou wilt obey the summons of Solomon, or give us orders 
 to make head against him. 
 
372 THE KORAN [CHAP. xxvn. 
 
 kings, when they enter a city by force, waste the same, and 
 abase the most powerful of the inhabitants hereof : and so 
 will these do with us. But I will send gifts unto them ; and 
 will wait for what farther information those who shall be 
 sent shall bring back. And when the queen's ambassador 
 came unto Solomon, 1 that prince said, Will ye present me 
 with riches ? Verily that which GOD hath given me, is 
 better than what he hath given you, but ye do glory in your 
 gifts. Return unto the people of Saba. We will surely come 
 unto them with forces, which they shall not be able to with- 
 stand ; and we will drive them out from 'their city, humbled ; 
 and they shall become contemptible. And Solomon said, 
 O nobles, which of you will bring unto me her throne, before 
 they come and surrender themselves unto me ? A terrible 
 genius 2 answered, I will bring it unto thee, before thou arise 
 from thy place : 3 for I am able to perform it, and may be 
 trusted. And one with whom was the knowledge of the 
 scriptures 4 said, I will bring it unto thee, in the twinkling of 
 an eye. 5 And when Solomon saw the throne placed before 
 him, he said, This is a favour of my LORD, that he may make 
 trial of me, whether I will be grateful, or whether I will be 
 ungrateful : and he who is grateful, is grateful to his own 
 advantage, but if any shall be ungrateful, verily my LORD 
 is self-sufficient and munificent. And Solomon said unto 
 his servants, Alter her throne, that she may not know it, 
 
 1 Bearing the presents, which they say were five hundred young slaves 
 of each sex, all habited in the same manner, five hundred bricks of gold, 
 a crown enriched with precious stones, besides a large quantity of musk, 
 amber, and other things of value. (Jallalo'ddin.) Some add that Balkis, 
 to try whether Solomon was a prophet or no, dressed the boys like girls, 
 and the girls like boys, and sent him, in a casket, a pearl not drilled, and 
 an onyx drilled with a crooked hole ; and that Solomon distinguished the 
 boys from the girls by the different manner of their taking water, and ordered 
 one worm to bore the pearl, and another to pass a thread through the onyx. 
 (Al Beidawi.) They also tell us that Solomon, having notice of this 
 embassy, by means of the lapwing, even before they set out, ordered a large 
 square to be enclosed with a wall built of gold and silver bricks, wherein he 
 ranged his forces and attendants to receive them. (Jallalo'ddin.) 
 
 2 This was an Ifrit, or one of the wicked and rebellious genii ; and his 
 name, says Al Beidawi, was Dhacwan or Sakhr. 
 
 :} i.e., From thy seat of justice. For Solomon used to sit in judgment 
 every day till noon. 
 
 4 This person, as is generally supposed, was Asaf the son of Barachia, 
 Solomon's Wazir (or Visir), who knew the great or ineffable name of GOD, 
 by pronouncing of which he performed this wonderful exploit (Jallalo'ddin). 
 Others, however, suppose it was Al Khedr, or else Gabriel, or some other 
 angel ; and some imagine it to have been Solomon himself (Al Beidawi). 
 
 5 The original is, Before thou canst look at any object, and take thy eye off it. 
 It is said that Solomon, at Asaf's desire, looked up to heaven, and before he 
 cast his eye downwards, the throne made its way underground, and appeared 
 before him. 
 
CHAP, xxvn.] THE ANT 373 
 
 to the end we may see whether she be rightly directed, or 
 whether she be one of those who are not rightly directed. 
 And when she was come unto Solomon? it was said unto her, 
 Is thy throne like this ? She answered, As though it were 
 the same. And we have had knowledge bestowed on us 
 before this, and have been resigned unto God. 2 But that 
 which she worshipped, besides GOD, had turned her aside 
 from the truth ; for she was of an unbelieving people. It 
 was said unto her, Enter the palace. 3 And when she saw it, 
 she imagined it to be a great water ; and she discovered her 
 legs, by lifting up her robe to pass through it.* Whereupon 
 Solomon said unto her, Verily this is a palace evenly floored 
 with glass. Then said the queen, O LORD, verily I have dealt 
 unjustly with my own soul ; and I resign myself, together 
 with Solomon, unto GOD, the LORD of all creatures. 5 Also 
 we heretofore sent unto the tribe of Thamud their brother 
 Saleh ; who said unto them, Serve ye GOD. And behold 
 they were divided into two parties, who disputed among 
 themselves. 6 Sdleh said, O my people, why do you hasten 
 evil rather than good ? 7 Unless ye ask pardon of GOD, that 
 ye may obtain mercy, ye are lost. They answered, We 
 presage evil from thee, and from those who are with thee. 
 Sdleh replied, The evil which ye presage is with Goo: 8 but 
 ye are a people who are proved by a vicissitude of prosperity 
 
 1 For, on the return of her ambassador, she determined to go and submit 
 herself to that prince ; but before her departure, she secured her throne, 
 as she thought, by locking it up in a strong castle, and setting a guard to 
 defend it ; after which she set out, attended by a vast army. (Jallalo'ddin.) 
 
 2 It is uncertain whether these be the words of Balkis, acknowledging 
 her conviction by the wonders she had already seen ; or of Solomon and 
 his people, acknowledging the favour of GOD, in calling them to the true faith 
 before her. 
 
 8 Or, as some understand the word, the court before the palace, which 
 Solomon had commanded to be built against the arrival of Balkis ; the 
 floor or pavement being of transparent glass, laid over running water, in 
 which fish were swimming. Fronting this pavement was placed the royal 
 throne, on which Solomon sat to receive the queen. (Jallalo'ddin, Al Beidawi). 
 
 4 Some Arab writers tell us Solomon had been informed that Balkis's legs 
 and feet were covered with hair, like those of an ass, of the truth of which 
 he had hereby an opportunity of being satisfied by ocular demonstration. 
 
 5 The queen of Saba having by these words professed Islam, and renounced 
 idolatry, Solomon had thoughts of making her his wife ; but could not 
 resolve to do it, till the devils had by a depilatory taken off the hair from 
 her legs (Jallalo'ddin). Some (Al Beidawi), however, will have it that 
 she did not marry Solomon, but a prince of the tribe of Hamdan. 
 
 6 Concerning the doctrine preached by Saleh ; one party believing on 
 him, and the other treating him as an impostor. 
 
 i i. e., Why do ye urge and defy the divine vengeance with which ye are 
 threatened, instead of averting it by repentance ? 
 
 8 See Chap. VII., where the Egyptians in the same manner accuse Moses 
 as being the cause of their calamities. 
 
374 THE KORAN [CHAP, xxvii. 
 
 and adversity. And there were nine men in the city, who 
 acted corruptly in the earth, and behaved not with integrity. 
 And they said unto one another, Swear ye reciprocally by 
 GOD, that we will fall upon Sdleh and his family by night : 
 and afterwards we will say unto him who hath right to 
 avenge his blood, We were not so much as present at the 
 destruction of his family ; and we certainly speak the truth. 
 And they devised a plot against him : but we devised a plot 
 against them ; and they perceived it not. And see what 
 was the issue of their plot r 1 we utterly destroyed them and 
 their whole people ; and these their habitations remain 
 empty, because of the injustice which they committed. 
 Verily herein is a sign, unto people who understand. And 
 we delivered those who believed and feared GOD. And 
 remember Lot, when he said unto his people, Do ye commit 
 a wickedness, though ye see the heinousness thereof ? Do 
 ye approach lustfully unto men, leaving the women ? Ye 
 are surely an ignorant people. (XX.) 2 But the answer of 
 his people was no other than that they said, Cast the family 
 of Lot out of your city : for they are men who preserve them- 
 selves pure from the crimes of which ye are guilty. Where- 
 fore we delivered him and his family, except his wife, whom 
 we decreed to be one of those who remained behind to be 
 destroyed. And we rained on them a shower of stones : and 
 dreadful was the shower which fell on those who had been 
 warned in vain. Say, Praise be unto GOD ; and peace be 
 upon his servants whom he hath chosen ! Is GOD more 
 worthy, or the false gods which they associate with him ? 
 Is not he to be preferred, who hath created the heavens and 
 the earth, and sendeth down rain for you from heaven, 
 whereby we cause delicious groves to spring up ? It is 
 not in your power to cause the trees thereof to shoot forth. 
 Is there any other god partner with the true GOD ? Verily 
 these are a people who deviate from the truth. Is not he 
 more worthy to be adored who hath established the earth, and 
 hath caused rivers to flow through the midst thereof, and 
 placed thereon immovable mountains, and set a bar between 
 
 1 It is related that Saleh, and those who believed on him, usually meeting 
 to pray in a certain narrow place between the mountains, the infidels said, 
 He thinks to make an end of us after three days (Chap. VII.), but we will be 
 beforehand with him ; and that a party of them went directly to the straits 
 above mentioned, thinking to execute their design, but were terribly dis- 
 appointed ; for instead of catching the prophet, they were caught themselves, 
 their retreat being cut off by a large piece of rock, which fell down at the 
 mouth of the straits, so that they perished there in a miserable manner. 
 
 * Here begins the twentieth section. 
 
CHAP, xxvn.] THE ANT 875 
 
 the two seas P 1 Is there any other god equal with the true 
 GOD ? Yet the greater part of them know it not. Is not he 
 more worthy whoheareth the afflicted, 2 when hecalleth upon 
 him, and taketh off the evil which distressed him ; and who 
 hath made you the successors of your forefathers in the earth ? 
 Is there any other god who can be equalled with the true GOD ? 
 How few consider these things \ Is not he more worthy who 
 directeth you in the dark paths of the land and of the sea ; 
 and who sendeth the winds driving abroad the clouds as 
 the forerunners of his mercy ? 3 Is there any other god who 
 can be equalled with the true GOD ? Far be GOD from having 
 those partners in his power, which ye associate with him \ 
 Is not he more worthy, who produceth a creature, and after 
 it hath been dead restoreth it to life, and who giveth you food 
 from heaven and earth ? Is there any other god with the 
 true GOD, who doth this ? Say, produce your proof thereof, 
 if ye speak truth. Say, None either in heaven or earth 
 knoweth that which is hidden, besides GOD : neither do 
 they understand when they shall be raised. However 
 their knowledge attaineth some notion of the life to come : 4 
 yet they are in an uncertainty concerning the same ; yea, 
 they are blind as to the real circumstances thereof. And the 
 unbelievers say, When we and our fathers shall have been 
 reduced to dust, shall we be taken forth from the grave ? 
 Verily we have been threatened with this, both we and our 
 fathers, heretofore. This is no other than fables of the 
 ancients. Say unto them, Pass through the earth, and see 
 what hath been the end of the wicked. And be not thou 
 grieved for them ; neither be thou in any concern on account 
 of the plots which they are contriving against tiiee. And 
 they say, When will this threat be accomplished, if ye speak 
 true ? Answer, Peradventure some part of that punish- 
 ment, which ye desire to be hastened, may follow close % 
 behind you : verily thy LORD is endued with indulgence 
 towards mankind ; but the greater part of them are not 
 thankful, Verily thy LORD knoweth what their breasts 
 conceal, and what they discover : and there is nothing 
 hidden in heaven or on earth, but it is mitten in a clear book. 
 Verily this Koran declareth unto the children of Israel 
 
 1 See Chap. XXV. p. 358. The word barzakh is not used here, but 
 another of equivalent import. 
 
 8 Literally, Him who is driven by distress to implore GOD'S assistance. 
 
 3 See Chap. XXV. p. 357. 
 
 * Or the words may be translated thus : Yea, their knowledge faileth as 
 to the life to come ; yea, &c. 
 
376 THE KORAN [CHAP. xxvn. 
 
 most of those points concerning which they disagree : 1 
 and it is certainly a direction, and a mercy unto the true 
 believers. Thy LORD will decide the controversy between 
 them, by his definitive sentence ; and he is the mighty, 
 the wise. Therefore put thy trust in GOD ; for thou art 
 in the manifest truth. Verily thou shalt not make the 
 dead to hear, neither shalt thou make the deaf to hear thy 
 call to the true faith, when they retire and turn their backs : 
 neither shalt thou direct the blind to extricate themselves 
 out of their error. Thou shalt make none to hear thee, 
 except him who shall believe in our signs : and they are 
 wholly resigned unto us. When the sentence shall be ready 
 to fall upon them, we will cause a beast 2 to come forth unto 
 them from out of the earth, which shall speak unto them : 3 
 verily men do not firmly believe in our signs. On the 
 day of resurrection we will assemble, out of every nation, a 
 company of those who shall have charged our signs with 
 falsehood ; and they shall be prevented from mixing to- 
 gether, until they shall arive at the place of judgment. And 
 GOD shall say unto them, Have ye charged my signs with 
 falsehood, although ye comprehended them not with your 
 knowledge ? Or what is it that ye were doing ? And the 
 sentence of damnation shall fall on them, for that they have 
 acted unjustly : and they shall not speak in their own excuse. 
 Do they not see that we have ordained the night, that they 
 may rest therein, and the day giving open light ? Verily 
 herein are signs unto people who believe. On that day the 
 trumpet shall be sounded ; and whoever are in heaven and 
 on earth shall be struck with terror, except those whom GOD 
 shall please to exempt therefrom : 4 and all shall come before 
 him, in humble guise. And thou shalt see the mountains, 
 and shalt think them firmly fixed ; but they shall pass away, 
 
 1 Such as the comparing of GOD to sensible things, or to created beings : 
 the removing all imperfections from the description of the Deity ; the state 
 of paradise and hell ; the stories of Ezra and Jesus Christ, &c. f (Al Beidawi.) 
 
 * The Mohammedans call this beast, whose appearance will be one sign 
 of the approach of the day of judgment, Al Jassasa, or the Spy. I have 
 given the description of her elsewhere (Sale, Prel. Disc. Sect. IV. p. 85), to 
 which should be added that she is to have two wings. 
 
 3 Or, according to a different reading, viz., tadimohom instead of tocallimo- 
 hom, who shall wound them. 
 
 * See Sale, Prelim. Disc. Sect. IV. p. 88. Some say the only persons 
 exempted from this general consternation will be the angels Gabriel, Michael, 
 Israfil, and Azrael (Jallalo'ddin, Al Beidawi); others suppose them to be the 
 virgins of paradise, and the angels who guard that place and carry 
 GOD'S throne (Al Beidawi); and others will have them to be the martyrs 
 (Ebn Abbas). 
 
CHAP, xxvm.] THE STORY 377 
 
 even as the clouds pass away. This will be the work of 
 GOD, who hath rightly disposed all things : and he is well 
 acquainted with that which ye do. Whoever shall have 
 wrought righteousness, shall receive a reward beyond the 
 desert thereof ; and they shall be secure from the terror of 
 that day j 1 but whoever shall have wrought evil, shall be 
 thrown on their faces into hell fire. Shall ye receive the 
 reward of any other than of that which ye shall have wrought ? 
 Verily I am commanded to worship the LORD of this terri- 
 tory of Mecca, who hath sanctified the same : unto him 
 belong all things. And I am commanded to be a Moslem, 
 and to rehearse the Koran : he who shall be directed thereby, 
 will be directed to his own advantage ; and to him who shall 
 go astray, say, Verily I am a warner only. And say, Praise 
 be unto GOD ! he will show you his signs, 2 and ye shall 
 know them ; and thy LORD is not regardless of that which 
 they do. 
 
 XXVIII 
 
 THE CHAPTER OF THE STORY 3 
 
 Revealed at Mecca. 4 
 
 IN THE NAME OF THE MOST MERCIFUL GOD. 
 
 TS. M. 5 These are the signs of the perspicuous book. 
 We will dictate unto thee, Mohammed, some parts 
 of the history of Moses and Pharaoh, with truth ; for the 
 sake of people who believe. Now Pharaoh lifted himself 
 up in the land of Egypt ; and he caused his subjects to be 
 divided into parties : 6 he weakened one party of them, 7 by 
 slaying their male children, and preserving their females 
 alive ; for he was an oppressor. And we were minded to 
 
 1 That is, from the fear of damnation, and the other terrors which will 
 disturb the wicked ; not from the general terror or consternation before 
 mentioned. 
 
 2 viz., The successes of the true believers against the infidels, and par- 
 ticularly the victory of Bedr. 
 
 3 The title is taken from the 26th verse, where Moses is said to have related 
 the story of his adventures to Shoaib. 
 
 4 Some except a verse towards the latter end, beginning with these words : 
 He who hath given thee the Kordn for a rule of faith and practice, &c. 
 
 5 See Sale, Prelim. Disc. Sect. III. p. 64. 
 
 8 i.e., Either into companies, that they might the better attend his order 
 and perform the services he exacted of them ; or into opposite factions, 
 to prevent their attempting anything against them, to deliver themselves 
 from his tyranny. (Al Beidawi.) 
 
 7 viz., The Israelites. 
 
378 THE KORAN [CHAP, xxvin. 
 
 be gracious unto those who were weakened in the land, and 
 to make them models of religion ; and to make them the 
 heirs of the wealth of Pharaoh and his people, 1 and to establish 
 a place for them in the earth ; and to show Pharaoh, and 
 Haman, 2 and their forces, that destruction of their kingdom 
 and nation by them, which they sought to avoid. 3 And we 
 directed the mother of Moses by revelation, saying, Give 
 him suck : and if thou fearest for him, cast him into the 
 river ; and fear not, neither be afflicted ; for we will restore 
 him unto thee, and we will appoint him one of our apostles. 4 
 And when she had put the child in the ark, and had cast it into 
 the river, the family of Pharaoh took him up ; providence 
 designing that he should become an enemy and a sorrow unto 
 them. Verily Pharaoh, and Haman, and their forces were 
 sinners. And the wife of Pharaoh said, This child is a delight 
 of the eye to me and to thee: 5 kill him not ; perad venture 
 it may happen that he may be serviceable unto us ; or we 
 may adopt him for our son. And they perceived not the 
 consequence of what they were doing. And the heart of the 
 mother of Moses became oppressed with fear ; and she had 
 almost discovered him, had we not armed her heart with 
 constancy, that she might be one of those who believe the 
 promises of GOD. And she said unto his sister, Follow him. 
 And she watched him at a distance ; and they perceived 
 it not. And we suffered him not to take the breasts of the 
 nurses who were provided before his sister came up : 6 and 
 
 1 See Chap. XXVI. 
 
 * This name is given to Pharaoh 's'chief minister ; whence it is generally 
 inferred that Mohammed has here made Haman, the favourite of Ahasuerus 
 king of Persia, and who indisputably lived many ages after Moses, to be that 
 prophet's contemporary. But how probable soever this mistake may seem 
 to us, it will be very hard, if not impossible, to convince a Mohammedan of 
 it ; for, as has been observed in a parallel case (see p. 46, note 2), two very 
 different persons may bear the same name. (Reland. de Rel. Moham. p. 217.) 
 
 3 For Pharaoh had either dreamed, or been told by some diviners, that 
 one of the Herew nation should be the ruin of his kingdom ; which prophecy 
 is supposed to have been the occasion of his cruelty to them (Chap. VII, 
 p. 117). This circumstance is owing to the invention of the Jews (Shal- 
 shel. hakkab, p. u, et R. Eliez. pirke, c. 48). 
 
 4 It is related that the midwife appointed to attend the Hebrew women, 
 terrified by a light which appeared between the eyes of Moses at his birth, 
 and touched with an extraordinary affection for the child, did not discover 
 him to the officers, so that his mother kept him in her house, and nursed 
 him three months ; after which it was impossible for her to conceal him any 
 longer, the king then giving orders to make the searches more strictly. (Al 
 Beidawi. See the notes to Chap. XX.) 
 
 5 This sudden affection or admiration was raised in them either by his 
 uncommon beauty, or by the light which shone on his forehead, or because, 
 when they opened the ark, they found him sucking his thumb, which supplied 
 him with milk. (Al Beidawi, Jallalo'ddin.) 
 
 6 See Chap. XX. p. 307. 
 
CHAP, xxviii.] THE STORY 379 
 
 she said, Shall I direct you unto some of his nation, who may 
 nurse him for you, and will be careful of him ? And, at 
 their desire, she brought his mother to them. So we restored 
 him to his mother, that her mind might be set at ease, and 
 that she might not be afflicted ; and that she might know- 
 that the promise of GOD was true : but the greater part of 
 mankind know not the truth. And when Moses had attained 
 his age of full strength, and was become a perfect man, we 
 bestowed on him wisdom and knowledge : and thus do we 
 reward the upright. And he went into the city, at a time 
 when the inhabitants thereof observed not what passed in 
 the streets i 1 and he found therein two men fighting ; the 
 one being of his own party, and the other of his enemies. 2 
 And he who was of his party, begged his assistance against 
 him who was of the contrary party ; and Moses struck him 
 with his fist, and slew him : but being sorry for what had 
 happened, he said, This is of the work of the devil ; 3 for he 
 is a seducing and an open enemy. And he said, O LORD, 
 verily I have injured my own soul : wherefore forgive me. 
 So GOD forgave him ; for he is ready to forgive, and merciful. 
 He said, O LORD, by the favours with which thou hast 
 favoured me, I will not be an assistant to the wicked for the 
 future. And the next morning he was afraid in the city, 
 and looked about him, as one apprehensive of danger : and 
 behold, he whom he had assisted the day before, cried out 
 unto him for help a second time. But Moses said unto him, 
 Thou art plainly a quarrelsome fellow. And when he 
 sought to lay hold on him who was an enemy unto them 
 both, he said, O Moses, dost thou intend to kill me, as thou 
 killedst a man yesterday ? 4 Thou seekest only to be an 
 oppressor in the earth, and seekest not to be a reconciler 
 of quarrels. And a certain man 5 came from the farther part 
 of the city, running hastily, and said, O Moses, verily the 
 
 1 viz., At noon ; at which time it is usual in those countries for people to 
 retire to sleep ; or, as others rather suppose, a little within night. 
 
 2 i.e., The one being an Israelite of his own religion and nation, and the 
 other an idolatrous Egyptian. 
 
 3 Mohammed allows that Moses killed the Egyptian wrongfully ; but, 
 to excuse it, supposes that he struck him without designing to kill him. 
 
 4 Some suppose these words to have been spoken by the Israelite, who, 
 because Moses had reprimanded him, imagined he was going to strike him ; 
 and others, by the Egyptian, who either knew or suspected that Moses had 
 killed his countryman the day before. 
 
 5 This person, says the tradition, was an Egyptian, and Pharaoh's uncle's 
 son, but a true believer ; who, finding that the king had been informed of 
 what Moses had done, and designed to put him to death, gave him immediate 
 notice to provide for his safety by flight. 
 
380 THE KORAN [CHAP, xxvin. 
 
 magistrates are deliberating concerning thee, to put thee 
 to death : depart therefore ; I certainly advise thee well. 
 Wherefore he departed out of the city in great fear, looking 
 this way and that, lest he should be pursued. And he said, 
 O LORD, deliver me from the unjust people. And when 
 he was journeying towards Madian, he said, Peradventure 
 my LORD will direct me in the right way. 1 And when he 
 arrived at the water of Madian, he found about the well 
 a company of men, who were watering their flocks. And 
 he found, besides them, two women, who kept off their sheep 
 at a distance. And he said unto them, What is the matter 
 with you ? They answered, We shall not water our flock, 
 until the shepherds shall have driven away theirs : for our 
 father is an old man, stricken in years. So Moses watered 
 their sheep for them ; 2 and afterwards retired to the shade, 
 saying, O LORD, verily I stand in need of the good which 
 thou shalt send down unto me. And one of the damsels* 
 came unto him, walking bashfully, and said, My father 
 calleth thee, that he may recompense thee for the trouble 
 which thou hast taken in watering our sheep for us. And 
 when he was come unto Shoaib, and had told him the story 
 of his adventures, he said unto him, Fear not ; thou hast 
 escaped from unjust people. And one of the damsels said, 
 My father, hire him for certain wages : the best servant thou 
 canst hire, is an able and trusty person. 4 And Shoaib said 
 unto Moses, Verily I will give thee one of these my two 
 daughters in marriage, on condition that thou serve me for 
 hire eight years : and if thou fulfil ten years, it is in thine 
 own breast ; for I seek not to impose a hardship on thee : 
 and thou shalt find me, if GOD please, a man of probity. 
 Moses answered, Let this be the covenant between me and 
 
 1 For Moses knew not the way, and coming to a place where three roads 
 met, committed himself to the guidance of GOD, and took the middle road, 
 which was the right ; providence likewise so ordering it, that his pursuers 
 took the other two roads, and missed him. (Al Beidawi.) Some say he 
 was led by an angel in the appearance of a traveller. (Jallalo'ddin.) 
 
 2 By rolling away a stone of a prodigious weight, which had been laid over 
 the mouth of the well by the shepherds, and required no less than seven men 
 (though some name a much larger number) to remove it. (Jallalo'ddin, 
 interp. Yahya.) r 
 
 3 This was Sefura (or Zipporah) the elder, or, as others suppose, the younger 
 daughter of Shoaib, whom Moses afterwards married. 
 
 4 The girl, being asked by her father how she knew Moses deserved this 
 character, told him that he had removed the vast stone above mentioned 
 without any assistance, and that he looked not in her face, but held do\yn 
 his head till he heard her message, and desired her to walk behind him 
 because the wind ruffled her garments a little, and discovered some part of 
 her legs. (Jallalo'ddin.) 
 
CHAP, xxvin.] THE STORY 381 
 
 thee : whichsoever of the two terms I shall fulfil, let it be 
 no crime in me if I then quit thy service ; and GOD is witness 
 of that which we say. And when Moses had fulfilled the 
 term, 1 and was journeying with his family towards Egypt, he 
 saw fire on the side of Mount Sinai. And he said unto his 
 family, Tarry ye here ; for I see fire : peradventure I may 
 bring you thence some tidings of the way, 2 or at least a brand 
 out of the fire, that ye may be warmed. And when he was 
 come thereto, a voice cried unto him from the right side of 
 the valley, in the sacred bottom, from the tree, saying, O 
 Moses, verily I am GOD, the LORD of all creatures : cast 
 down now thy rod. And when he saw it that it moved, as 
 though it had been a serpent, he retreated and fled, and 
 returned not. And God said unto him, O Moses, draw near, 
 and fear not ; for thou art safe. Put thy hand into thy 
 bosom, and it shall come forth white, without any hurt ; and 
 draw back thy hand 3 unto thee which thou stretchest forth 
 for fear. These shall be two evident signs from thy LORD, 
 unto Pharaoh and his princes ; for they are a wicked people. 
 Moses said, O LORD, verily I have slain one of them ; and I 
 fear they will put me to death : but my brother Aaron is 
 of a more eloquent tongue than I am ; wherefore send him 
 with me for an assistant, that he may gain me credit ; for 
 I fear lest they accuse me of imposture. God said, We will 
 strengthen thine arm by thy brother, and we will give each 
 of you extraordinary power, so that they shall not come up 
 to you, in our signs. Ye two, and whoever shall follow you. 
 shall be the conquerors. And when Moses came unto them 
 with our evident signs, they said, This is no other than a 
 deceitful piece of sorcery : neither have we heard of any- 
 thing like this among our forefathers. And Moses said, My 
 LORD best knoweth who cometh with a direction from him ; 
 and who shall have success in this life, as well as the next : 
 but the unjust shall not prosper. And Pharaoh said, O 
 princes, I did not know that ye had any other god besides 
 
 * viz., The longest term of ten years. The Mohammedans say, after 
 the Jews (vide Shals. hakkab. p. 12. R. Eliez, pirke, c. 40, &c.), that Moses 
 received from Shoaib the rod of the prophets (which was a branch of a myrtle 
 of paradise, and had descended to him from Adam) to keep off the wild beasts 
 from his sheep ; and that this was the rod with which he performed all those 
 wonders in Egypt. 
 
 2 See Chap. XX. p. 305. 
 
 3 Literally, thy wing : the expression alludes to the action of birds, which 
 stretch forth their wings to fly away when they are frightened, and fold them 
 together again when they think themselves secure. (Al Beidawi.) 
 
382 THE KORAN [CHAP, xxvin. 
 
 me. 1 Wherefore do thou, O Haman, burn me clay into 
 bricks ; and build me a high tower, 2 that I may ascend unto 
 the GOD of Moses : for I verily believe him to be a liar. 
 And both he and his forces behaved themselves insolently 
 and unjustly in the earth ; and imagined that they should 
 not be brought before us to be judged. Wherefore we took 
 him and his forces, and cast them into the sea. Behold, 
 therefore, what was the end of the unjust. And we made 
 them deceitful guides, inviting their followers to hell fire ; 
 and on the day of resurrection they shall not be screened 
 from punishment. We pursued them with a curse in this 
 life, and on the day of resurrection they shall be shamefully 
 rejected. And we gave the book of the law unto Moses, after 
 we had destroyed the former generations, to enlighten the 
 minds of men, and for a direction and a mercy ; that per- 
 adventure they might consider. Thou, prophet, wast 
 not on the west side of Mount Sinai, when we delivered 
 Moses his commission : neither wast thou one of those 
 who were present at his receiving it : but we raised up 
 several generations after Moses : and life was prolonged 
 unto them. Neither didst thou dwell among the inhabitants 
 of Madian, rehearsing unto them our signs ; but we have 
 sent thee fully instructed in every particular. Nor wast thou 
 present on the side of the mount, when we called unto Moses : 
 but thou art sent as a mercy from thy LORD ; that thou 
 mightest preach unto a people to whom no preacher hath 
 come before thee, 3 that perad venture they may be warned ; 
 and lest, if a calamity had befallen them, for that which 
 their hands had previously committed, they should have 
 said, O LORD, since thou hast not sent an apostle unto us, 
 that we might follow thy signs, and become true believers, 
 are we not excusable ? Yet when the truth is come unto 
 them from before us, they say, Unless he receive the same 
 power to work miracles as Moses received, we will not believe. 
 Have they not likewise rejected the revelation which was 
 
 1 See Chap. XXVI. 
 
 * It is said that Haman, having prepared bricks and other materials, 
 employed no less than fifty thousand men, besides labourers, in the building ; 
 which they carried to so immense a height that the workmen could no longer 
 stand on it ; that Pharaoh, ascending this tower, threw a javelin towards 
 heaven, which fell back again stained with blood, whereupon he impiously 
 boasted that he had killed the GOD of Moses ; but at sunset GOD sent 
 the angel Gabriel, who, with one stroke of his wing, demolished the tower, a 
 part whereof, falling on the king's army, destroyed a million of men. (Al 
 Zamakhshari.) 
 
 3 That is, to the Arabians ; to whom no prophet had been sent, at least 
 since Ismael. 
 
CHAP, xxvm.j THE STORY 333 
 
 heretofore given unto Moses ? They say, Two cunning 
 impostures 1 have mutually assisted one another : and they 
 say, Verily we reject them both. Say, Produce therefore a 
 book from GOD, which is more right than these two, that I 
 may follow it ; if ye speak truth. But if they return thee 
 no answer, know that they only follow their own desires : 
 and who erreth more widely from the truth than he who 
 followeth his own desire, without a direction from GOD ? 
 verily GOD direct eth not the unjust people. And now have 
 we caused our word to come unto them, that they may be 
 admonished. They unto whom we have given the scrip- 
 tures which were revealed before it, believe in the same ; 
 and when it is read unto them, say, We believe therein ; 
 it is certainly the truth from our LORD : verily we were 
 Moslems before this. 2 These shall receive their reward 
 twice, 3 because they have persevered, and repel evil by 
 good, and distribute alms out of that which we have be- 
 stowed on them ; and when they hear vain discourse, avoid 
 the same, saying, We have our works, and ye have your 
 works : peace be on you ; 4 we covet not the acquaintance 
 of the ignorant. Verily thou canst not direct whom thou 
 wilt : but GOD directeth whom he pleaseth ; and he best 
 knoweth those who will submit to be directed. The Meccans 
 say, If we follow the same direction with thee, we shall be 
 forcibly expelled our land. 5 Have we not established for 
 them a secure asylum ; 6 to which fruits of every sort are 
 brought, as a provision of our bounty ? but the greater part 
 of them do not understand. How many cities have we 
 destroyed, whose inhabitants lived in ease and plenty ? and 
 these their dwellings are not inhabited after them, unless 
 
 1 viz., The Pentateuch and the Koran. Some copies read, Two impostors, 
 meaning Moses and Mohammed. 
 
 2 Holding the same faith in fundamentals, before the revelation of the 
 Koran, which we receive because it is consonant to the scriptures, and 
 attested to by them. The passage means those Jews and Christians who 
 had embraced Mohammedism. 
 
 3 Because they have believed both in their own scriptures and iivthe 
 Koran. 
 
 * See Chap. XXV. p. 3 59- 
 
 5 This objection was made by Al Hareth Ebn Othman Ebn Nawfal Ebn 
 Abd Menaf, who came to Mohammed and told him that the Koreish believed 
 he preached the truth, but were apprehensive that if they made the Arabs 
 their enemies by quitting their religion, they would be obliged likewise to 
 quit Mecca, being but a handful of men, in comparison to the whole nation. 
 (Al Beidawi.) 
 
 6 By giving them for their habitation the sacred territory of Mecca, a 
 place protected by GOD, and reverenced by man. 
 
384 THE KORAN [CHAP, xxvin. 
 
 for a little while ; 4 and we were the inheritors of their wealth. 2 
 But thy LORD did not destroy those cities, until he had sent 
 unto their capital an apostle, to rehearse our signs unto 
 them : neither did we destroy those cities, unless their 
 inhabitants were injurious to their apostle. The things which 
 are given you, are the provisions of this present life, and the 
 pomp thereof ; but that which is with GOD, is better and 
 more durable : will ye not therefore understand ? Shall 
 he then, unto whom we have promised an excellent promise 
 of future happiness, and who shall attain the same, be as he 
 on whom we have bestowed the provision of this present 
 life, and who, on the day of resurrection, shall be one of those 
 who are delivered up to eternal punishment ? On that day 
 GOD shall call unto them, and shall say, Where are my 
 partners, which ye imagined to be so ? And they upon whom 
 the sentence of damnation shall be justly pronounced, shall 
 answer, These, O LORD, are those whom we seduced ; we 
 seduced them as we also had been seduced : but now we 
 clearly quit them, and turn unto thee. They did not wor- 
 ship us, but their own lusts. 3 And it shall be said unto the 
 idolaters, Call now upon those whom ye associated with GOD : 
 and they shall call upon them, but they shall not answer 
 them ; and they shall see the punishment prepared for them, 
 and shall wish that they had submitted to be directed. On 
 that day GOD shall call unto them, and shall say, What 
 answer did ye return to our messengers ? But they shall 
 not be able to give an account thereof on that day ; 4 neither 
 shall they ask one another for information. Howbeit whoso 
 shall repent and believe, and shall do that which is right, 
 may expect to be happy. Thy LORD createth what he 
 pleaseth ; and chooseth freely : but they have no free choice. 
 Praise be unto GOD ; and far be he removed from the idols 
 which they associate with him ! Thy LORD knoweth both 
 the secret malice which their breasts conceal, and the open 
 hatred which they discover. He is GOD ; there is no GOD 
 but he. Unto him is the praise due, both in this life and in 
 that which is to come : unto him doth judgment belong, and 
 
 1 That is, for a day, or a few hours only, while travellers stay there to 
 rest and refresh themselves ; or, as the original may also signify, unless by a, 
 few inhabitants : some of those ancient cities and dwellings being utterly 
 desolate, and others thinly inhabited. 
 
 2 There being none left to enjoy it after them. 
 
 3 See Chap. X. p. 202. 
 
 4 Literally, The account thereof shall be dark unto them ; for the consterna- 
 tion they shall then be under, will render them stupid, and unable to return 
 an answer. 
 
CHAP, xxvm.] THE STORY 385 
 
 before him shall ye be assembled at the last day. Say, What 
 think ye ? If GOD should cover you with perpetual night, 
 until the day of resurrection ; what god, besides GOD, 
 would bring you light ? Will ye not therefore hearken ? 
 Say, What think ye? If GOD should give you con- 
 tinual day, until the day of resurrection ; what god, besides 
 GOD, would bring you night, that ye might rest therein ? 
 Will ye not therefore consider? Of his mercy he hath 
 made for you the night and the day, that ye may rest in 
 the one, and may seek to obtain provision for yourselves of 
 his abundance, by your industry, in the other ; and that 
 ye may give thanks. On a certain day GOD shall call 
 unto them, and shall say, Where are my partners, which 
 ye imagined to share the divine power with me ? And we will 
 produce a witness out of every nation, 1 and will say, Bring 
 hither your proof of what ye have asserted. And they shall 
 know that the right is GOD'S alone ; and the deities which 
 they have devised shall abandon them. Karun was of the 
 people of Moses ; 2 but he behaved insolently towards them : 
 for we had given him so much treasure, that his keys would 
 have loaded several strong men. 3 When his people said 
 
 1 viz.. The prophet who shall have been sent to each nation. 
 
 2 The commentators say, Karun was the son of Yeshar (or Izhar), the 
 uncle of Moses, and consequently, make him the same with the Korah of 
 the Scriptures. This person is represented by them as the most beautiful 
 of the Israelites, and so far surpassing them all in opulency that the riches 
 of Karun have become a proverb. The Mohammedans are indebted to the 
 Jews for this last circumstance, to which they have added several other 
 fables : for they tell us that he built a large palace overlaid with gold, the 
 doors whereof were of massy gold ; that he became so insolent, because of 
 his immense riches, as to raise a sedition against Moses, though some pretend 
 the occasion of his rebellion to have been his unwillingness to give alms, as 
 Moses had commanded ; that one day, when that prophet was preaching 
 to the people, and, among other laws which he published, declared that 
 adulterers should be stoned, Karun asked him what if he should be found 
 guilty of the same crime ? To which Moses answered, that in such case 
 he would suffer the same punishment ; and thereupon Karun produced a 
 harlot, whom he had hired to swear that Moses had lain with her, and charged 
 him publicly with it ; but on Mcses adjuring the woman to speak the truth, 
 her resolution failed her, and she confessed that she was suborned by Karun 
 to accuse him wrongfully ; that then GOD directed Moses, who had complained 
 to him of this usage, to command the earth what he pleased, and it should 
 obey him ; whereupon he said, O earth, swallow them up ! and that immedi- 
 ately the earth opened under Karun and his confederates, and swallowed them 
 up, with his palace and all his riches. (Abulfeda, J allalo'ddin, Al Beidawi, &c.) 
 There goes a tradition, that as Karun sank gradually into the ground, first 
 to his knees, then to his waist, then to his neck, he cried out four several 
 times, O Moses, have mercy on me ! but that Moses continued to say, O earth, 
 swallow them up, till at last he wholly disappeared : upon which GOD said 
 to Moses, Thou hast no mercy on Kartin, though he asked pardon of thee four 
 times ; but I would have had compassion on him if he had asked pardon of me 
 biit once. (Al Beidawi. D'Herbel. Bibl. Orient. Art. Carun.) 
 
 z The original word properly signifies any number of persons from ten to 
 N 
 
386 THE KORAN [CHAP xxvni. 
 
 unto him, Rejoice not immoderately ; for GOD loveth not 
 those who rejoice in- their riches immoderately : but seek to 
 attain, by means of the wealth which GOD hath given thee, 
 the future mansion of paradise. l And forget not thy portion 
 in this world ; but be thou bounteous unto others, as GOD 
 hath been bounteous unto thee : and seek not to act cor- 
 ruptly in the earth ; for GOD loveth not the corrupt doers. 
 He answered, I have received these riches, only because of 
 the knowledge which is with me. 2 Did he not know that 
 GOD had already destroyed, before him, several generations, 
 who were mightier than he in strength, and had amassed 
 more abundance of riches ? And the wicked shall not be 
 asked to discover their crimes. And Karun went forth unto 
 his people, in his pomp. 3 And they who loved this present 
 life said, Oh that we had the like wealth as hath been given 
 unto Karun ! verily he is master of a great fortune. But 
 those on whom knowledge had been bestowed, answered, 
 Alas for you ! the reward of GOD in the next life will be 
 better unto him who shall believe and do good works : but 
 none shall attain the same, except those who persevere with 
 constancy. And we caused the ground to cleave in sunder, 
 and to swallow up him and his palace : and he had no 
 forces to defend him, besides GOD ; neither was he rescued 
 from punishment. And the next morning, those 'who had 
 coveted his condition the day before, said, Aha ! verily 
 GOD bestoweth abundant provision on such of his servants 
 as he pleaseth; and he is sparing unto whom he pleaseth. 
 Unless GOD had been gracious unto us, certainly the earth 
 had swallowed us up also. Aha ! the unbelievers shall not 
 prosper. As to this future mansion of paradise, we will give 
 it unto them who seek not to exalt themselves in the earth, 
 or to do wrong ; for the happy issue shall attend the pious. 
 Whoso doth good, shall receive a reward which shall exceed 
 the merit thereof : but as to him who doth evil, they who 
 
 forty. Some pretend these keys were a sufficient load for seventy men ; and 
 Abulfeda says forty mules used to be employed to carry them. 
 
 1 This passage is parallel to that in the New Testament, Make to yourselves 
 friends of the mammon of unrighteousness ; that when ye fail, they may receive 
 you into everlasting habitations. (Luke xvi. 9.) 
 
 * For some say he was the most learned of all the Israelites, and the best 
 versed in the law, after Moses and Aaron ; others pretend he was skilled in 
 chemistry, or in merchandizing, or other arts of gain, and others suppose, 
 as the Jews also fable Vide R. Ghedal. Shalsh. hakkab. p. 13 that he 
 found out the treasures of Joseph in Egypt (Jalialo'ddin, Al Beidawi). 
 
 3 It is said he rode on a white mule adorned with trappings of gold, and 
 that he was clothed in purple, and attended by four thousand men, all well 
 mounted and richly dressed. 
 
CHAP, xxix.] . THE SPIDER 887 
 
 work evil shall be rewarded according to the merit only of 
 that which they shall have wrought. Verily he who hath 
 given thee the Koran for a rule of faith and practice, will 
 certainly bring thee back home unto Mecca. 1 Say, My LORD 
 best knoweth who cometh with a true direction, and who is 
 in a manifest error. Thou didst not expect that the book 
 of the Koran should be delivered unto thee : 'but thou hast 
 received it through the mercy of thy LORD. Be not therefore 
 assisting to the unbelievers ; neither let them turn thee aside 
 from the signs of GOD, after they have been sent down unto 
 thee : and invite men unto thy LORD. And be not thou an 
 idolater ; neither invoke any other god, together with the 
 true GOD : there is no god but he. Everything shall perish, 
 except himself ; unto him belongeth judgment ; and before 
 him shall ye be assembled at the last day. 
 
 XXIX 
 
 THE CHAPTER OF THE SPIDER 2 
 
 Revealed at Mecca. 3 
 
 IN THE NAME OF THE MOST MERCIFUL GOD. 
 
 AL. M. 4 Do men imagine that it shall be sufficient 
 . for them 5 to say, We believe ; while they be not 
 proved? 6 We heretofore proved those who were before 
 them ; for GOD will surely know those who are sincere, and 
 he will surely know the liars. Do they who work evil think 
 that they shall prevent us from taking vengeance on them ? 
 An ill judgment do they make. Whoso hopeth to meet 
 
 1 This verse, some say, was revealed to Mohammed when he arrived at 
 Johsa, in his flight from Mecca to Medina, to comfort him and still his 
 complaints. 
 
 2 Transient mention is made of the spider towards the end of the chapter. 
 
 3 Some think the first ten verses, ending with these words, And he well 
 knoweth the hypocrites, were revealed at Medina, and the rest at Mecca ; 
 and others believe the reverse. 
 
 * See Sale, Prel. Disc. Sect. III. p. 64. 
 
 5 Literally, That they shall be let alone, &c. 
 
 8 This passage reprehends the impatience of some of the prophet's com- 
 panions, under the hardships which they sustained in defence of their 
 religion, and the losses which they suffered from the infidels ; representing 
 to them that such trials and afflictions were necessary to distinguish the 
 sincere person from the hypocrite, and the steady from the wavering. Some 
 suppose it to have been occasioned by the death of Mahja, Omar's slave, 
 killed by an arrow at the battle of Bedr, which was deeply lamented and 
 laid to heart by his wife and parents. (Al Beidawi.) 
 
388 THE KORAN . [CHAP. xxix. 
 
 GOD, verily GOD'S appointed time will certainly come ; and 
 he both heareth and knoweth. Whoever striveth to promote 
 the true religion, striveth for the advantage of his own soul ; 
 for GOD needeth not any of his creatures : and as to those 
 who believe and work righteousness, we will expiate their 
 evil deeds from them ; and we will give them a reward 
 according to the utmost merit of their actions. We have 
 commanded man to show kindness towards his parents : but 
 if they endeavour to prevail with thee to associate with me 
 that concerning which thou hast no knowledge, obey them 
 not. 1 Unto me shall ye return ; and I will declare unto you 
 what ye have done. Those who shall believe, and shall 
 work righteousness, we will surely introduce into paradise, 
 among the upright. There are some men who say, We 
 believe in GOD : but when such a one is afflicted for GOD'S 
 sake, he esteemeth the persecution of men to be as grievous 
 as the punishment of GOD. Yet if success cometh from 
 thy LORD, they say, Verily we are with you. Doth not GOD 
 well know that which is in the breasts of his creatures ? 
 Verily GOD well knoweth the true believers, and he well 
 knoweth the hypocrites. The unbelievers say unto those 
 who believe, Follow our way ; and we will bear your sins. 
 Howbeit they shall not bear any part of their sins ; for they 
 are liars : but they shall surely bear their own burdens, and 
 other burdens besides their own burdens ; 2 and they shall be 
 examined, on the day of resurrection, concerning that which 
 they have falsely devised. We heretofore sent Noah unto 
 his people ; and he tarried among them one thousand years, 
 save fifty years, 3 and the deluge took them away, while they 
 
 1 That is, If they endeavour to pervert thee to idolatry. The passage 
 is said to have been revealed on account of Saad Ebn Abi Wakkas, and 
 his mother jHamna, who, when she heard that her son had embraced 
 Mohammedism, swore that she would neither eat nor drink till he returned 
 to his old religion, and kept her oath for three days. (Al Beidawi.) 
 
 2 viz., The guilt of seducing others, which shall be added to the guilt of 
 their own obstinacy without diminishing the guilt of such as shall be seduced 
 by them. 
 
 3 This is true, if the whole life of Noah be reckoned ; and accordingly 
 Abulfeda says he was sent to preach in his two hundred and fiftieth year, 
 and that he lived in all nine hundred and fifty : but the text seeming to 
 speak of those years only which he spent in preaching to the wicked ante- 
 diluvians, the commentators suppose him to have lived much longer. Some 
 say the whole length of his life was a thousand and fifty years ; that his 
 mission happened in the fortieth year of his age, and that he lived 
 after the Flood sixty years (Al Beidawi, Al Zamakhari) : and others 
 give different numbers ; one, in particular, pretending that Noah 
 lived near sixteen hundred years (Caab. apud Yahyam). This circum- 
 stance, says Al Beidawi, was mentioned to encourage Mohammed, and to 
 assure him that GOD, who supported Noah so many years against the opposi- 
 
CHAP, xxix.] THE SPIDER 389 
 
 were acting unjustly ; but we delivered him and those who 
 were in the ark, and we made the same 1 a sign unto all crea- 
 tures. We also sent Abraham ; when he said unto his people, 
 Serve GOD, and fear him : this will be better for you, if ye 
 understand. Ye only worship idols besides GOD, and forge 
 a lie. Verily those which ye worship, besides GOD, are not 
 able to make any provision for you : seek therefore your 
 provision from GOD ; and serve him and give thanks unto 
 him ; unto him shall ye return. If ye charge me with 
 imposture, 2 verily sundry nations before you likewise charged 
 their prophets with imposture : but public preaching only is 
 incumbent on an apostle. Do they not see how GOD pro- 
 duceth creatures, and afterwards restoreth them ? 3 Verily 
 this is easy with GOD. Say, Go through the earth, and see 
 how he originally produceth creatures : afterwards will GOD 
 reproduce another production ; for GOD is almighty. He 
 will punish whom he pleaseth, and he will have mercy on 
 whom he pleaseth. Before him shall ye be brought at the 
 day of judgment : and ye shall not escape his reach, either in 
 earth, or in heaven ; 4 neither shall ye have any patron or 
 defender besides GOD. As for those who believe not in the 
 signs of GOD, or that they shall meet him at the resurrection, 
 they shall despair of my mercy, and for them is a painful 
 punishment prepared. And the answer of his people was no 
 other than that they said, Slay him, or burn him. But GOD 
 saved him from the fire. 5 Verily herein were signs unto 
 people who believed. And Abraham said, Ye have taken 
 idols, besides GOD, to cement affection between you in this 
 life : but on the day of resurrection, the one of you shall 
 deny the other, and the one of you shall curse the other ; 
 and your abode shall be hell fire, and there shall be none to 
 deliver you. And Lot believed on him. And Abraham said, 
 Verily I fly from my people, unto the place which my LORD 
 
 tion and plots of the antediluvian infidels, would not fail to defend him 
 against all attempts of the idolatrous Meccans and their partisans. 
 
 1 i.e., The ark. 
 
 * This seems to be part of Abraham's speech to his people : but some 
 suppose that GOD here speaks, by way of apostrophe, first to the Koreish, 
 and afterwards to Mohammed ; and that the parenthesis is continued to 
 these words, And the answer of his people was no other, &c. In which case 
 we should have said, // ye charge Mohammed your apostle with imposture, &c. 
 
 3 The infidels are bidden to consider how GOD causeth the fruits of the earth 
 to spring forth, and reneweth them every year, as in the preceding ; which 
 fe an argument of his power to raise man, whom he created at first, to 
 life again after death, at his own appointed time. 
 
 4 See Psalm cxxxix. 7, &c. 
 6 See Chap. XXI. p. 321. 
 
390 THE KORAN [CHAP. xxix. 
 
 hath commanded me ; for he is the mighty, the wise. And 
 we gave him Isaac and Jacob ; and we placed among his 
 descendants the gift of prophecy and the scriptures : and 
 we gave him his reward in this world ; and in the next he 
 shall be one of the righteous. We also sent Lot ; when he 
 said unto his people, Do ye commit nlthiness which no crea- 
 ture hath committed before you ? Do ye approach lustfully 
 unto men, and lay wait in the highways, 1 and commit wicked- 
 ness in your assembly ? 2 And the answer of his people was 
 no other than that they said, Bring down the vengeance of 
 GOD upon us, if thou speakest truth. Lot said, O LORD, 
 defend me against the corrupt people. And when our 
 messengers came unto Abraham with good tidings, 3 they 
 said, We will surely destroy the inhabitants of this city ; 
 for the inhabitants thereof are unjust doers. Abraham 
 answered, Verily Lot dwelleth there. They replied, We well 
 know who dwelleth therein : we will surely deliver him and 
 his family except his wife ; she shall be one of those who 
 remain behind. And when our messengers came unto Lot, 
 he was troubled for them, and his arm was straitened con- 
 cerning them. 4 But they said, Fear not, neither be grieved ; 
 for we will deliver thee and thy family, except thy wife ; 
 for she shall be one of those who remain behind. We will 
 surely bring down upon the inhabitants of this city ven- 
 geance from heaven, for that they have been wicked doers : 
 and we have left thereof a manifest sign 5 unto people who 
 understand. And unto the inhabitants of Madian we sent 
 their brother Shoaib ; and he said unto them, O my people, 
 serve GOD, and expect the last day ; and transgress not, 
 acting corruptly in the earth. But they accused him of 
 imposture ; wherefore a storm from heaven 6 assailed them, 
 and in the morning they were found in their dwellings dead 
 and prostrate. And we also destroyed the tribes of Ad and 
 Thamud ; and this is well known unto you from what yet 
 remains of their dwellings. And Satan prepared their works 
 
 1 Some suppose the Sodomites robbed and murdered the wayfarers; 
 others, that they unnaturally abused their bodies. 
 3 Their meetings being scenes of obscenity and riot. 
 
 3 See Chap. XI. p. 219. 
 
 4 See ibid. 
 
 8 viz., The story of its destruction, handed down by common tradition ; 
 or else its ruins, or some other traces of this signal judgment ; it being pre- 
 tended that several of the stones which fell from heaven on those cities, are 
 still to be seen, and that the ground where they stood appears burnt and 
 blackish. 
 
 8 See Chap. VII. p. 152. 
 
CHAP, xxix.] THE SPIDER 391 
 
 for them, and turned them aside from the way of truth ; al- 
 though they were sagacious people. And we likewise destroyed 
 Karun, and Pharaoh, and Haman. Moses came unto them 
 with evident miracles ; and they behaved themselves inso- 
 lently in the earth : but they could not escape our vengeance. 
 Every of them did we destroy in his sin. Against some 
 of them we sent a violent wind : x some of them did a terrible 
 noise from heaven destroy : 2 some of them did we cause the 
 earth to swallow up : 3 and some of them we drowned. 4 
 Neither was GOD disposed to treat them unjustly ; but they 
 dealt unjustly with their own souls. The likeness of those 
 who take other patrons besides GOD, is as the likeness of the 
 spider, which maketh herself a house : but the weakest of 
 all houses surely is the house of the spider ; if they knew 
 this. Moreover GOD knoweth what things they invoke, 
 besides him ; and he is the mighty, the wise. These simili- 
 tudes do we propound unto men : but none understand 
 them, except the wise. GOD hath created the heavens and 
 the earth in truth : verily herein is a sign unto the true 
 believers. (XXL) 5 Rehearse that which hath been revealed 
 unto thee of the book of the Kordn : and be constant at 
 prayer ; for prayer preserveth a man from filthy crimes, 
 and from that which is blameable ; and the remembering 
 of GOD is surely a most important duty. GOD knoweth that 
 which ye do. Dispute not against those who have received 
 the scriptures, unless in the mildest manner ; G except against 
 such of them as behave injuriously towards you : and say. 
 We believe in the revelation which hath been sent down 
 unto us, and also in that which hath been sent down unto 
 you ; our GOD and your GOD is one, and unto him are we 
 resigned. Thus have we sent down the book of the Kordn 
 unto thee : and they unto whom we have given the former 
 scriptures, believe therein ; and of these Arabians also there 
 is who belie veth therein : and none reject our signs except 
 the obstinate infidels. Thou couldst not read any book 
 before this ; neither couldst thou write it with thy right 
 hand : then had the gainsayers justly doubted of the divine 
 
 1 The original word properly signifies a wind that drives the gravel and small 
 stones before it ; by which the storm, or shower of stones, which destroyed 
 Sodom and Gomorrah, seems to be intended. 
 
 2 Which was the end of Ad and Thamud. 
 
 3 As it did Karun. 
 
 4 As the unbelievers in Noah's time. 5 Section XXI. begins here. 
 
 6 i.e., Without ill language or passion. This verse is generally supposed 
 to have been abrogated by that of the sword ; though some think it relates 
 only to those who are in alliance with the Moslems. 
 
392 THE KORAN [CHAP. xxix. 
 
 origin thereof. But the same is evident signs in the breasts 
 of those who have received understanding : for none reject 
 our signs, except the unjust. They say, Unless a sign be 
 sent down unto him from his LORD, we will not believe. 
 Answer, Signs are in the power of GOD alone ; and I am 
 no more than a public preacher. Is it not sufficient for them 
 that we have sent down unto thee the book of the Koran, 
 to be read unto them ? Verily herein is a mercy, and an 
 admonition unto people who believe. Say, GOD is a suffi- 
 cient witness between me and you : he knoweth whatever 
 is in heaven and earth ; and those who believe in vain idols, 
 and deny GOD, they shall perish. They will urge thee to 
 hasten the punishment which they defy thee to bring down 
 upon them i 1 if there had not been a determined time for their 
 respite, the punishment had come upon them before this ; 
 but it shall surely overtake them suddenly, and they shall 
 not foresee it. They urge thee to bring down vengeance 
 swiftly upon them : but hell shall surely encompass the 
 unbelievers. On a certain day their punishment shall 
 suddenly assail them, both from above them, and from 
 under their feet ; and God shall say, Taste ye the reward 
 of that which ye have wrought. O my servants who have 
 believed, verily my earth is spacious ; wherefore serve me. 2 
 Every soul shall taste death : afterwards shall ye return 
 unto us ; and as for those who shall have believed, and 
 wrought righteousness, we will surely lodge them in a 
 higher apartment of paradise ; rivers shall flow beneath 
 them, and they shall continue therein for ever. How 
 excellent will be the reward of the workers of righteousness ; 
 who persevere with patience, and put their trust in their 
 LORD ! How many beasts are there, which provide not 
 their food ? It is GOD who provideth food for them and 
 for you ; and he both heareth and knoweth. Verily, if 
 thou ask the Meccans, who hath created the heavens and 
 the earth, and hath obliged the sun and the moon to serve 
 in their courses ; they will answer, GOD. How therefore 
 do they lie, in acknowledging of other gods ? GOD maketh 
 abundant provision for such of his servants as he pleaseth ; 
 
 1 See Chap. VI. 
 
 2 That is, if ye cannot serve me in one city or country, fly unto another, 
 where ye may profess the true religion in safety ; for the earth is wide enough, 
 and ye may easily find places of refuge. Mohammed is said to have declared, 
 that whoever flies for the sake of his religion, though he stir but the distance 
 of a span, merits paradise, and shall be the companion of Abraham and of 
 himself. (Al Beidawi.) 
 
CHAP, xxx.] THE GREEKS 393 
 
 and is sparing unto him, if he pleaseth : for GOD knoweth all 
 things. 1 Verily if thou ask them, who sendeth rain from 
 heaven, and thereby quickeneth the earth, after it hath been 
 dead ; they will answer, GOD. Say, GOD be praised ! But 
 the greater part of them do not understand. This present 
 life is no other than a toy and a plaything ; but the future 
 mansion of paradise is life indeed : if they knew this, they 
 would not prefer the former to the latter. When they sail in 
 a ship, they call upon GOD, sincerely exhibiting unto him 
 the true religion : but when he bringeth them safe to land, 
 behold, they return to their idolatry ; to show themselves 
 ungrateful for that which we have bestowed on them, and 
 that they may enjoy the delights of this life ; but they shall 
 hereafter know the issue. Do they not see that we have 
 made the territory of Mecca an inviolable and secure asylum, 
 when men are spoiled in the countries round about them ? 
 Do they therefore believe in that which is vain, and acknow- 
 ledge not the goodness of GOD ? But who is more unjust 
 than he who deviseth a lie against GOD, or denieth the truth, 
 when it hath come unto him ? Is there not in hell an 
 abode for the unbelievers ? Whoever do their utmost 
 endeavour to promote our true religion, we will direct them 
 into our ways ; for GOD is with the righteous. 
 
 XXX 
 
 THE CHAPTER OF THE GREEKS 2 
 
 Revealed at Mecca. 3 
 
 IN THE NAME OF THE MOST MERCIFUL GOD. 
 
 A L. M. 4 The Greeks have been overcome by the Persians, 5 
 
 1 And particularly who will make a good, and who will make a bad use of 
 their riches. 
 
 2 The original word is Al Rum ; by which the later Greeks, or subjects of 
 the Constantinopolitan empire, are here meant ; though the Arabs give the 
 same name also to the Romans, and other Europeans. 
 
 3 Some except the verse beginning at these words, Praise be unto GOD. 
 
 4 See note to Chap. II, and Sale, Prel. Disc. Sect. III. p. 64. 
 
 5 The accomplishment of the prophecy contained in this passage, which 
 is very famous among the Mohammedans, being insisted on by their doctors 
 as a convincing proof that the Koran really came down from heaven, it may 
 be excusable to be a little particular. The passage is said to have been 
 revealed on occasion of a great victory obtained by the Persians over the 
 Greeks, the news whereof coming to Mecca, the infidels became strangely 
 elated, and began to abuse Mohammed and his followers, imagining that 
 
 N* 
 
394 THE KORAN [CHAP. xxx. 
 
 in the nearest part of the land ; l but after their 
 defeat, they shall overcome the others in their turn, 
 
 this success of the Persians, who, like themselves, were idolaters, atid sup- 
 posed to have no scriptures, agaiast the Christians, who pretended a well 
 as Mohammed to worship one GOD, and to have divine scriptures, was an 
 earnest of their own future successes against the prophet and those of his 
 religion : to check which vain hopes, at was foretold, in the words of the 
 text, that how improbable soever it might seem, yet the scale should be 
 turned in a few years, and the vanquished Greeks prevail as remarkably 
 against the Persians. That this prophecy was exactly fulfi$ed the com- 
 mentators fail not to .oierve., though they do not exactly agree in the 
 accounts they give of its accomplishment ; the number of years between the 
 two actions "being not precisely determined. Some place the victory gained 
 by the Persians in the fifth year before the Hejra, and their defeat by the 
 Greeks in the second year after it, when the battle of Bedr was fought 
 (Jallalo'ddin, &c.) : others place the former in the third or fourth year before 
 the Hejra, and the latter in the end of the sixth or beginning of the seventh 
 year -after it, when the expedition of Al Hodeibiyah was undertaken (Al 
 Zamakh., Al Beidawi). The date of the victory gained by the Greeks, in 
 the first of these accounts, interferes with a story which -the commentators 
 tell, of a. wager laid by Abu Beer with Obba Ebn Khali, who turned this 
 prophecy into ridicule. Abu Beer at .first laid ten young camels that the 
 Persians should receive an over throw within three years ; but on his acquaint- 
 ing .Mohammed with what he had done, that prophet told , him that the word 
 bed', made use of in this passage, signified no determinate number of years, 
 but any number from three to nine (though some suppose the tenth year is 
 included), and ther-efore advised him to prolong the time, and to raise the 
 wager ; which .he accordingly proposed to Obba, and they agreed that the 
 time assigned should be nine years, and the wager a hundred camels. "Before 
 the time was elapsed, Obba died of a wound he had received at Ohod, in the 
 third year of the Hejra (see Chap. XX V.) ; but the event afterwards showing 
 that Abu Beer had won, he received the camels of Obba's heirs, and brought 
 them in triumph to Mohammed (Al Beidawi, Jallalo'ddin, &c.). History 
 informs us that the successes of Khosru Parviz, king of Persia, who carried 
 on a terrible war against the Greek empire, to revenge the death of Maurice, 
 his father-in-law, slain by Phocas, were very great, and continued in an 
 uninterrupted course for two and twenty years. Particularly in the year 
 of Christ 615, about the beginning of the sixth year before the Hejra, the 
 Persians, having the preceding year conquered Syria, made themselves 
 masters of Palestine, and took Jerusalem ; which seems to be that signal 
 advantage gained over the Greeks mentioned in this passage, as agreeing 
 best with the terms here used, and most likely to alarm the Arabs by reason 
 of their vicinity to the scene of action : and there was so little prob- 
 ability, at that time, of the Greeks being able to retrieve their losses, much 
 less to distress the Persians, that in the following years the arms of the 
 latter made still farther and more considerable progresses, and at length 
 they laid siege to Constantinople itself. But in the year 625, in which 
 the .fourth year of the Hejra began, about ten years after the taking of 
 Jerusalem, the Greeks, when it was least expected, gained a remarkable 
 victory over the Persians, and not only obliged them to quit the territories 
 of the empire, by carrying the war into their own country, but drove them 
 to the last extremity, and spoiled the capital city of Madayen ; Heraclius 
 enjoying thenceforward a continued series of good fortune, to the deposition 
 and death of Khosru. For more exact information in these matters, and 
 more nicely fixing the dates, either so as to correspond with or to overturn 
 this pretended prophecy (neither of which is my business here), tije reader 
 may have recourse to the historians and ehronologers. (Vide etiam Asseman, 
 Bibl. Orient, t. 3, part i. p. 411, &c., et Boulainy. Vie de Mahorr p. 333, 
 fee.) 
 
 1 Some interpreters, supposing that the land here meant is the land of 
 Arabia, or else that of the Greeks, place the scene of action on the confines 
 
CHAP. xxx.> THE GREEKS 395 
 
 within a few years. Unto GOD belongeth the disposal of 
 this matter, bothj for what is past, and for what is to come : 
 and on that day shall the believers rejoice in the success 
 granted by GOD ; for he granteth success unto whom he 
 pleaseth, and he is the mighty, the merciful. This is the 
 promise of GOD : GOD will not act contrary to his promise ; 
 but the greater part of men know not the veracity of God. 
 They know the outward appearance of this present life ; 
 but they are careless as to the life to come. Do they not 
 consider within themselves that GOD hath not created the 
 heavens and the earth, and whatever is between them, 
 otherwise than in truth, and hath set them a determined 
 period ? Verily a great number of men reject the belief 
 of their future meeting their LORD at the resurrection. Do 
 they not pass through the earth, and see what hath been 
 the end of those who were before them ? They excelled the 
 Meccans in strength, and broke up the earth, 1 and inhabited 
 it in greater affluence and prosperity than they inhabit 
 the same : and their apostles came unto them with evident 
 miracles ; and GOD was not disposed to treat them unjustly, 
 but they injured their own souls by their obstinate infidelity ; 
 and the end of those who had done evil, was evil, because they 
 charged the signs of GOD with falsehood, and laughed the 
 same to scorn. GOD produceth creatures, and will hereafter 
 restore them to life : then shall ye return unto him. And 
 on the day whereon the hour shall come, the wicked shall 
 be struck dumb for despair ; and they shall have no inter- 
 cessors from among the idols which they associated with 
 God. And they shall deny the false gods which they associated 
 with him. On the day whereon the hour shall come, on that 
 day shall the true believers and the infidels be separated : and 
 they who shall have believed, and wrought righteousness, 
 shall take their pleasure in a delightful meadow : but as 
 for those who shall have disbelieved, and rejected our signs, 
 and the meeting of the next life, they shall be delivered up 
 to punishment. Wherefore glorify GOD, when the evening 
 overtaketh you, and when ye rise in the morning : and unto 
 him be praise in heaven and earth ; and at sunset, and when 
 
 of Arabia and Syria, near Bostra and Adhraat (Yahya, Al Beidawi) ; others 
 imagine the land of Persia is intended, and lay the scene in Mesopotamia, 
 on the frontiers of that kingdom (Mojahed, apud Zamakh. Jallalo'ddin) ; 
 but Ebn Abbas, with more probability, thinks it was in Palestine. 
 
 1 To dig for water and minerals, and to till the ground for seed, &c. (Al 
 Beidawi.) 
 
396 THE KORAN [CHAP. xxx. 
 
 ye rest at noon. 1 He bringeth forth the living out of the 
 dead, and he bringeth forth the dead out of the living ; 2 
 and he quickeneth the earth after it hath been dead : and 
 in like manner shall ye be brought forth from your graves. 
 Of his signs one is, that he hath created you of dust ; and 
 behold, ye are become men, spread over the face of the earth. 
 And of his signs another is, that he hath created for you, out 
 of yourselves, wives, that ye may cohabit with them ; and 
 hath put love and compassion between you : verily herein 
 are signs unto people who consider. And of his signs are 
 also the creation of the heavens and the earth, and the 
 variety of your languages, and of your complexions : 3 verily 
 herein are signs unto men of understanding. And of his 
 signs are your sleeping by night and by day, and your seeking 
 to provide for yourselves of his abundance : verily herein are 
 signs unto people who hearken. Of his signs others are, 
 that he showeth you the lightning, to strike terror, and to 
 give hope of rain, and that he sendeth down water from 
 heaven, and quickeneth thereby the earth, after it hath 
 been dead : verily herein are signs unto people who under- 
 stand. And of his signs this also is one, namely, that the 
 heaven and the earth stand firm at his command : here- 
 after, when he shall call you out of the earth at one sum- 
 mons, behold, ye shall come forth. Unto him are subject 
 whosoever are in the heavens and on earth, all are obedient 
 unto him. It is he who originally produceth a creature, 
 and afterwards restoreth the same to life : and this is most 
 easy with him. He justly challengeth the most exalted 
 comparison, in heaven and earth ; 4 and he is the mighty, 
 the wise. He propoundeth unto you a comparison taken 
 from yourselves. Have ye among the slaves whom your 
 right hands possess, any partner in the substance which we 
 have bestowed on you, so that ye become equal sharers 
 therein with them, or that ye fear them as ye fear one another ? 5 
 
 1 Some are of opinion that the five times of prayer are intended in this 
 passage ; the evening including the time both of the prayer of sunset, and 
 of the evening prayer properly so called, and the word I have rendered at 
 sunset, marking the hour of afternoon prayer, since it may be applied also 
 to the time a little before sunset. 
 
 2 See Chap. III. p. 46. 
 
 3 Which are certainly most wonderful, and, as I conceive, very hard to 
 be accounted for, if we allow the several nations in the world to be all the 
 offspring of one man, as we are assured by Scripture they are without having 
 recourse to the immediate pmnipotency of GOD. 
 
 4 That is, in speaking of him we ought to make use of the most noble and 
 magnificent expressions we can possibly devise. 
 
 6 See Chap. XVI. p. 263. 
 
CHAP, xxx.] THE GREEKS 397 
 
 Thus do we distinctly explain our signs, unto people who 
 understand. But those who act unjustly by attributing 
 companions unto God, follow their own lusts, without know- 
 ledge : and who shall direct him whom GOD shall cause to 
 err ? They shall have none to help them. Wherefore be 
 thou orthodox, and set thy face towards the true religion, 
 the institution of GOD, to which he hath created mankind 
 disposed : there is no change in what GOD hath created. 1 
 This is the right religion ; but the greater part of men know 
 it not. And be ye turned unto him, and fear him, and be 
 constant at prayer, and be not idolaters. Of those who 
 have made a schism in their religion, and are divided into 
 various sects ; every sect rejoice in their own opinion. 
 When adversity befalleth men, they call upon their LORD, 
 turning unto him : afterwards, when he hath caused them 
 to taste of his mercy, behold, a part of them associate other 
 deities with their LORD ; to show themselves ungrateful for 
 the favours which we have bestowed on them. Enjoy 
 therefore the vain pleasures of this life ; but hereafter 
 shall ye know the consequence. Have we sent down unto 
 them any authority, which speaketh of the false gods which 
 they associate with him ? 2 When we cause men to taste 
 mercy, they rejoice therein ; but if evil befalleth them, for 
 that which their hands have before committed, behold, 
 they despair. 3 Do they not see that GOD bestoweth pro- 
 vision abundantly on whom he pleaseth, and is sparing unto 
 whom he pleaseth ? Verily herein are signs unto people who 
 believe. Give unto him who is of kin to thee his reasonable 
 due ; and also to the poor and the stranger : this is better 
 for those who seek the face of GOD ; and they shall prosper. 
 Whatever ye shall give in usury, 4 to be an increase of men's 
 substance, shall not be increased by the blessing of GOD : 
 but whatever ye shall give in alms, for GOD'S sake, they shall 
 receive a twofold reward. It is GOD who hath created you, 
 and hath provided food for you : hereafter will he cause you 
 
 1 i.e., The immutable law, or rule, to which man is naturally disposed to 
 conform, and which every one would embrace, as most fit for a rational 
 creature, if it were not for the prejudices of education. The Mohammedans 
 have a tradition that their prophet used to say, That every person is born 
 naturally disposed to become a Moslem ; but that a man's parents make him 
 a Jew, a Christian, or a Magi an. 
 
 2 That is, Have we either by the mouth of any prophet, or by any written 
 revelation, commanded or encouraged the worship of more gods than one ? 
 
 3 And seek not to regain the favour of GOD by timely repentance. 
 
 4 Or by way of bribe. The word may include any sort of extortion or 
 illicit gain. 
 
398 THE KORAN [CHAP. xxx. 
 
 to die ; and after that will he raise you again to life. Is 
 there any of your false gods, who is able to do the least of 
 these things ? Praise be unto him ; and far be he removed 
 from what they associate with him \ Corruption 1 hath 
 appeared by land and by sea, for the crimes which men's 
 hands have committed ; that it might make them to taste 2 
 a part of the fruits of that which they had wrought, that 
 perad venture they might turn from their evil ways. Say, 
 Go through the earth, and see what hath been the end of 
 those who have been before you : the greater part of them 
 were idolaters. Set thy face therefore towards the right 
 religion, before the day cometh, which none can put back 
 from GOD. On that day shall they be separated into two 
 companies : whoever shall have been an unbeliever, on him 
 shall his unbelief be charged ; and whoever shall have done 
 that which is right, shall spread themselves couches of repose 
 in paradise ; that he may reward those who shall believe 
 and work righteousness, of his abundant liberality ; for 
 he loveth not the unbelievers. Of his signs one is, that he 
 sendeth the winds, bearing welcome tidings of rain, that 
 he may cause you to taste of his mercy ; and that ships may 
 sail at his command, that ye may seek to enrich yourselves 
 of his abundance by commerce ; and that ye may give thanks. 
 We sent apostles, before thee, unto their respective people, 
 and they came unto them with evident proofs : and we took 
 vengeance on those who did wickedly ; and it was incum- 
 bent on us to assist the true believers. It is GOD who sendeth 
 the winds, and raiseth the clouds, and spreadeth the same 
 in the heaven, as he pleaseth ; and afterwards disperseth 
 the same : and thou mayest see the rain issuing from the 
 midst thereof ; and when he poureth the same down on such 
 of his servants as he pleaseth, behold, they are filled with 
 joy ; although before it was sent down unto them, before 
 such relief, they were despairing. Consider therefore the 
 traces of GOD'S mercy ; how he quickeneth the earth, after 
 its state of death : verily the same will raise the dead ; for 
 he is almighty. Yet if we should send a blasting wind, and 
 they should see their corn yellow and burnt up, they would 
 surely become ungrateful, after our former favours. Thou 
 canst not make the dead to hear, neither canst thou make 
 
 1 viz., Mischief and public calamities, such as famine, pestilence, droughts, 
 shipwrecks, &c., or erroneous doctrines, or a general depravity of manners. 
 
 a Some copies read in the first person plural, That we might cause them 
 to taste, &c. 
 
CHAP, xxxi.] LOKMAN 399 
 
 the deaf to hear thy call, when they retire and turn their 
 backs ; neither canst thou direct the blind out of their error : 
 thou shalt make none to hear, except him who shall believe 
 in our signs ; for they are resigned unto us. It is GOD who 
 created you in weakness, and after weakness hath given you 
 strength ; and after strength, he will again reduce you 
 to weakness, and grey hairs : he createth that which he 
 pleaseth ; and he is the wise, the powerful. On the day 
 whereon the last hour shall come, the wicked will swear that 
 they have not tarried 1 above an hour : in like manner did 
 they utter lies in their lifetime. But those on whom know- 
 ledge hath been bestowed, and faith, will say, Ye have tar- 
 ried, according to the book of GOD, Z until the day of resur- 
 rection : for this is the day of resurrection ; but ye knew 
 it not. On that day their excuse shall not avail those who 
 have acted unjustly ; neither shall they be invited any 
 more to make themselves acceptable unto God. And now 
 have we propounded unto men, in this Koran, parables of 
 every kind : yet if thou bring them a verse thereof, the 
 unbelievers will surely say, Ye are no other than publishers 
 of vain falsehoods. Thus hath GOD sealed up the hearts 
 of those who believe not. But do thou, Mohammed, 
 persevere with constancy, for the promise of GOD is true ; 
 and let not those induce thee to waver, who have no certain 
 knowledge. 
 
 XXXI 
 
 THE CHAPTER OF LOKMAN 3 
 
 Revealed at Mecca. 4 
 
 IN THE NAME OF THE MOST MERCIFUL GOD. 
 
 AL. M. 5 These are the signs of the wise book, a direc- 
 . tion, and a mercy unto the righteous ; who observe 
 
 1 viz., In the world or in their graves. See Chap. XXIII. p. 342. 
 
 * That is, according to his foreknowledge and decree in the preserved 
 table ; or according to what is said in the Koran, where the state of the 
 dead is expressed by these words (Chap. XXIII.) : Behind them there shall 
 be a bat until the day of resurrection (Al Beidawi). 
 
 3 The chapter is so entitled from a person of this name mentioned therein, 
 of whom more immediately. 
 
 * Some except the fourth verse, beginning at these words, Who observe 
 the appointed times of prayer, and give alms, &c. And others three verses, 
 beginning at these words, // all the trees in the earth were pens, &c. 
 
 5 See note to Chap. II;, and Sale, Prel. Disc. Sect. III. p. 64. 
 
400 THE KORAN [CHAP. xxxi. 
 
 the appointed times of prayer, and give alms, and have firm 
 assurance in the life to come : these are directed by their 
 LORD, and they shall prosper. There is a man who pur- 
 chaseth a ludicrous story, 1 that he may seduce men from 
 the way of GOD, without knowledge, and may laugh the 
 same to scorn : these shall suffer a shameful punishment. 
 And when our signs are rehearsed unto him, he disdainfully 
 turneth his back, as though he heard them not, as though 
 there were a deafness in his ears : wherefore denounce unto 
 him a grievous punishment. But they who shall believe 
 and work righteousness, shall enjoy gardens of pleasure ; 
 they shall continue therein for ever : this is the certain 
 promise of GOD ; and he is the mighty, the wise. He hath 
 created the heavens without visible pillars to sustain them, 
 and hath thrown on the earth mountains firmly rooted, lest 
 it should move with you ; 2 and he hath replenished the same 
 with all kinds of beasts : and we send down rain from heaven 
 and cause every kind of noble vegetable to spring forth therein. 
 This is the creation of GOD : show me now what they have 
 created, who are worshipped besides him ? verily the 
 ungodly are in a manifest error. We heretofore bestowed 
 wisdom on Lokman, 3 and commanded him, saying, Be thou 
 
 1 i.e., Vain and silly fables. The passage was revealed, it is said, on 
 occasion of Al Nodar Ebn al Hareth, who, having brought from Persia the 
 romance of Rostam and Isfandiyar, the two heroes of that country, recited 
 it in the assemblies of the Koreish, highly extolling the power and splendour 
 of the ancient Persian kings, and preferring their stories to those of Ad 
 and Thamiid, David and Solomon, and the rest which are told in the Koran. 
 Some say that Al Nodar bought singing girls, and carried them to those 
 who were inclined to become Moslems to divert them from their purpose 
 by songs and tales. (Al Beidawi.) 
 
 2 See Chap. XVI. A learned writer (Gol. in Append, ad. Erpemi Gram, 
 p. 187), in his notes on this passage, says the original word rawdsiya, which 
 the commentators in general will have to signify stable mountains, seems 
 properly to express the Hebrew word mechonim, i.e., bases or foundations ; 
 and therefore he thinks the Koran has here translated that passage of the 
 Psalms, He laid the foundations of the earth, that it should not be moved for 
 ever (Ps. civ. 5). This is not the only instance which might be given that 
 the Mohammedan doctors are not always the best interpreters of their own 
 scriptures. 
 
 3 The Arab writers say, that Lokman was the son of Baura, who was the 
 son or grandson of a sister "or aunt of Job ; and that he lived several cen- 
 turies, and to the time of David with whom he was conversant in Palestine. 
 According to the description they give of his person, he must have been 
 deformed enough ; for they say he was of a black complexion (whence some 
 call him an Ethiopian), with thick lips and splay feet : but in return he 
 received from GOD wisdom and eloquence in a great degree, which some 
 pretend were given him in a vision, on his making choice of wisdom preferably 
 to the gift of prophecy, either of which were offered him. The generality 
 of the Mohammedans, therefore, hold him to have been no prophet, but 
 only a wise man. As to his condition, they say he was a slave, but obtained 
 bis liberty on the following occasion : His master having one day given him 
 
CHAP, xxxi.] LOKMAN 401 
 
 thankful unto GOD : for whoever is thankful, shall be 
 thankful to the advantage of his own soul ; and if any shall be 
 unthankful, verily GOD is self-sufficient, and worthy to be 
 praised. And remember when Lokman said unto his son, 1 
 as he admonished him, O my son, Give not a partner unto 
 GOD ; for polytheism is a great impiety. We have com- 
 manded man concerning his parents, 2 (his mother carrieth 
 him. in her womb with weakness and faintness, and he is 
 weaned in two years), saying, Be grateful unto me and to 
 thy parents. Unto me shall all come to be judged. But 
 if thy parents endeavour to prevail on thee to associate with 
 me that concerning which thou hast no knowledge, obey 
 them not : bear them company in this world in what shall 
 be reasonable ; 3 but follow the way of him who sincerely 
 turneth unto me. 4 Hereafter unto me shall ye return, and 
 then will I declare unto you that which ye have done. O 
 my son, verily every matter, whether good or bad, though it 
 be of the weight of a grain of mustard-seed, and be hidden 
 in a rock, or in the heavens, or in the earth, GOD will bring 
 the same to light ; for GOD is clear-sighted and knowing. 
 
 a bitter melon to eat, he paid him such exact obedience as to eat it all ; at 
 which his master being surprised, asked him how he could eat so nauseous 
 a fruit ? To which he replied, it was no wonder that he should for once 
 accept a bitter fruit from the same hand from which he had received so 
 many favours. (Al Zamakh., Al Beidawi, &c. Vide D'Herbel. Bibl. Orient, 
 p. 516, et Marracc. in Ale. p. 547). The commentators mention several 
 quick repartees of Lokman, which, together with the circumstances above 
 mentioned, agree so well with what Maximus Planudes has written of Esop, 
 that from thence, and from the fables attributed to Lokman by the Orientals, 
 the latter has been generally thought to have been no other than the Esop 
 of the Greeks. However that be (for I think the matter will bear a dispute), 
 I am of opinion that Planudes borrowed great part of his life of Esop from 
 the traditions he met with in the East concerning Lokman, concluding them 
 to have been the same person, because they were both slaves, and supposed 
 to be the writers of those fables which go under their respective names, 
 and bear a great resemblance to one another ; for it has long since been 
 observed by learned men that the greater part of that monk's performance 
 is an absurd romance, and supported by no evidence of the ancient writers. 
 (Vide la Vie d'Esope, par M. de Meziriac, et Bayle, Diet. Hist. Art. Esope. 
 Rem. B.) 
 
 1 Whom oome name Anam (which comes pretty near the Ennus of 
 Planudes), some Ashcam, and others Mathan. 
 
 2 The two verses which begin at these words, and end with the following, 
 viz., And then will I declare unto you that which ye have done, are no part of 
 Lokman's advice to his son, but are inserted by way of parenthesis, as very 
 pertinent and proper to be repeated here, to show the heinousness of idol- 
 atry : they are to be read (excepting some additions) in the twenty-ninth 
 chapter, and were originally revealed on account of SaadEbn Abi Wakkas, 
 as has been already observed. (See Chap. XXIX., and the notes thereon.) 
 
 3 That is, show them all deference and obedience, so far as may be con- 
 sistent with thy duty towards GOD. 
 
 4 The person particularly meant here was Abu Beer, at whose persuasion 
 Saad had become a Moslem, 
 
402 THE KORAN [CHAP, xxxi 
 
 my s6n, be constant at prayer, and command that which 
 is just, and forbid that which is evil : and be patient under 
 the afflictions which shall befall thee ; for this is a duty 
 absolutely incumbent on alt men. Distort not thy face 
 oltt of contempt to men, neither walk in the earth with inso- 
 lence ; for G6D loveth no arrogant, vain-glorious person. 
 And be moderate in thy pace : and lower thy voice ; for 
 the most ungrateful of all voices surely is the voice of asses. 1 
 Do ye not see that G6> hath subjected whatever is fn heaven 
 arid on earth to your service, and hath abundantly poured 
 orr yott his favours, both outwardly and inwardly ? 2 there 
 are some who dispute concerning GOD Without know- 
 ledge, and without a: direction, and without an enlightening 
 book. Arid when it is said unto them, Follow that which 
 GOD hath revealed ; they answer , Nay, we will follow that 
 which we found ofcr fathers to practise. What, though 
 the devil invite them to the torment of heif ? Whoever 
 resigneth himself unto GOD, being a Worker of righteousness, 
 taketh hold on a strong handle ;' and unto 1 GrOD' belongeth 
 the issue oi all things. But whoever shaft "be an unbeliever, 
 let not his unbelief grieve thee : unto us shall they return ; 
 then will we declare unto them that which they have done, 
 for GOD knoweth the innermost parts of the krea&ts of men. 
 We will suffer them to enjoy this world for a little while : 
 afterwards we will drive them to a severe punishment. If 
 thou ask them Who hath created the heavens and the earth, 
 they will surely answer, GOD. Say, GOD be praised 1 But 
 the greater part c^ them do not understand. Unto GOD 
 belongeth whatever is in heaven and earth : for' GOD is the 
 self-sufficient, the praiseworthy. If whatever trees are in 
 the earth were pens, and he should after that swell the sea 
 into seven seas of ink, the words of Goi> would not be 
 exhausted ; 3 for GOD is mighty and wise. Your creation 
 and your resuscitation are but as the creation and resuscita- 
 tion of one soul : 4 verily GOD both heareth and seeth. Dost 
 thou not see that GOD causeth the night to succeed the day, 
 and causeth the day to succeed the night, and compelleth 
 the sun and the moon to serve you ? Each of those lumifc 
 
 ^ To the braying of which animal the Arabs liken a feud and disagreeable 
 Voice. 
 
 4 i.e.f Afl kinds of blessings, regarding the mind as well as the body. 
 
 3 This passage is said to have been revealed in answer to the Jews, who 
 insisted that all knowledge was contained in the law. (Al Beidawi.) 
 
 * GOD being able to produce a million of worlds by the single word Kim, 
 i.e., Be, and to raise the dead in general by the single word Kum, i.e. Arise. 
 
CHAP, xxxi.] LOKMAN 403 
 
 aries hasteneth in its course to a determined period : and 
 GOD is well acquainted with that which ye do. This is 
 declared concerning the divine knowledge and power, for that 
 GOD is the true Being, and for that whatever ye invoke, 
 besides him, is vanity ; and for that GOD is the high, the 
 great God. Dost thou not see that the ships run in the sea, 
 through the favour of GOD, that he may show you of his 
 signs ? Verily herein are signs, unto every patient, grateful 
 person. When waves cover them, like overshadowing 
 clouds, they call upon GOD, exhibiting the pure religion 
 unto him ; but when he bringeth them safe to land, there 
 is of them who halteth between the true faith and idolatry. 
 Howbeit, none rejecteth our signs, except every perfidious, 
 ungrateful person. O men, fear your LORD, and dread the 
 day whereon a father shall not make satisfaction for his son, 
 neither shall a son make satisfaction for his father at all : 
 the promise of GOD is assuredly true. Let not this present 
 life, therefore, deceive you ; neither let the deceiver 1 deceive 
 you concerning GOD. Verily the knowledge of the hour of 
 judgment is with GOD : and he causeth the rain to descend, 
 at his own appointed time ; and he knoweth what is in the 
 wombs of females. No soul knoweth what it shall gain on 
 the morrow ; neither doth any soul know in what land it 
 shall die : 2 but GOD is knowing and fully acquainted with 
 all things. 
 
 1 viz., The devil. 
 
 * In this passage five things are enumerated which are known to GOD 
 alone, viz., The time of the day of judgment ; the time of rain ; what is 
 forming in the womb, as whether it be male or female, &c. ; what shall 
 happen on the morrow ; and where any person shall die. These the Arabs, 
 according to a tradition of their prophet, call the five keys of secret knowledge. 
 The passage, it is said, was occasioned by Al Hareth Ebn Arnru, who pro- 
 pounded questions of this nature to Mohammed. As to the last particular, 
 Al Beidawi relates the following story : The angel of death passing once by 
 Solomon in a visible shape, and looking at one who was sitting with him, 
 the man asked who he was, and upon Solomon's acquainting him that it 
 was the angel of death, said, He seems to want me ; wherefore order the 
 wind to carry me from hence into India ; which being accordingly done 
 the angel said to Solomon, I looked so earnestly at the man out of wonder ; 
 because I was commanded to take his soul in India, and found him with thee 
 in Palestine. 
 
404 THE KORAN [CHAP. xxxn. 
 
 XXXII 
 
 THE CHAPTER OF ADORATION l 
 
 Revealed at Mecca. 
 
 IN THE NAME OF THE MOST MERCIFUL GOD. 
 
 A L. M. 2 The revelation of this book, there is no doubt 
 jT\.. thereof, is from the LORD of all creatures. Will 
 they say, Mohammed hath forged it ? Nay, it is the truth 
 from thy LORD, that thou mayest preach to a people, unto 
 whom no preacher hath come before thee ; 3 peradventure 
 they will be directed. It is GOD who hath created the 
 heavens and the earth, and whatever is between them, in 
 six days ; and then ascended his throne. Ye have no patron 
 or intercessor besides him. Will ye not therefore consider ? 
 He governeth all things from heaven even to the earth : 
 hereafter shall they return unto him, on the day whose 
 length shall be a thousand years, 4 of those which ye com- 
 pute. This is he who knoweth the future and the present ; 
 the mighty, the merciful. It is he who hath made every- 
 thing which he hath created exceeding good ; and first 
 created man of clay and afterwards made his posterity of 
 an extract of despicable water ; 5 and then formed him into 
 proper shape, and breathed of his spirit into him ; and hath 
 given you the senses of hearing and seeing, and hearts to 
 understand. How small thanks do ye return ! And they 
 say, When we shall lie hidden in the earth, shall we be 
 raised thence a new creature ? Yea, they deny the meeting 
 of their LORD at the resurrection. Say, The angel of death, 6 
 who is set over you, shall cause you to die : then shall ye 
 
 1 The title is taken from the middle of the chapter, where the believers 
 are said to fall down adoring. 
 
 8 See note to Chap. II., and Sale, Prel. Disc. Sect. III. p. 64. 
 
 3 See Chap. XXVIII. p. 382. 
 
 4 As to the reconciliation of this passage with another (Chap. XX.), which 
 seems contradictory, see Sale, Prel. Disc. Sect. IV. Some, however, do 
 not interpret the passage before us of the resurrection, but suppose that 
 the words here describe the making and executing of the decrees of GOD, 
 which are sent down from heaven to earth, and are returned (or ascend, as 
 the verb properly signifies) back to him after they have been put in execution; 
 and present themselves, as it were, so executed, to his knowledge, in the 
 space of a day with GOD, but with man, of a thousand years. Others imagine 
 this space to be the time which the angels, who carry the divine decrees, 
 and bring them back executed, take in descending and reascending, because 
 the distance from heaven to earth is a journey of five hundred years : and 
 others fancy that the angels bring down at once decrees for a thousand years 
 to come, which being expired, they return back for fresh orders, &c. (Al 
 Beidawi.) 
 
 6 i.e., Seed. 
 
 8 See Sale, Prel. Disc. Sect. IV. p. 77 
 
CHAP, xxxii.] ADORATION 405 
 
 be brought back unto your LORD. If thou couldst see, when 
 the wicked shall bow down their heads before their LORD, 
 saying, O LORD, we have seen and have heard : suffer us 
 therefore to return into the world, and we will work that 
 which is right ; since we are now certain of the truth of what 
 hath been preached to us : thou wouldst see an amazing sight. 
 If we had pleased, we had certainly given unto every soul 
 its direction : but the word which hath proceeded from me 
 must necessarily be fulfilled, when I said, Verily I will fill 
 hell with genii and men, altogether. 1 Taste therefore the 
 torment prepared for you, because ye have forgotten the 
 coming of this your day : we also have forgotten you ; taste 
 therefore a punishment of eternal duration, for that which 
 ye have wrought. Verily they only believe in our signs, 
 who, when they are warned thereby, fall down adoring, and 
 celebrate the praise of their LORD, and are not elated with 
 pride : their sides are raised from their beds, calling on their 
 LORD with fear and with hope ; and they distribute alms 
 out of what we have bestowed on them. No soul 2 knoweth 
 the complete satisfaction 3 which is secretly prepared for 
 them, as a reward for that which they have wrought. Shall 
 he, therefore, who is a true believer, be as he who is an impious 
 transgressor ? They shall not be held equal. As to those 
 who believe and do that which is right, they shall have 
 gardens of perpetual abode, an ample recompence for that 
 which they shall have wrought : but as for those who 
 impiously transgress, their abode shall be hell fire ; so often 
 as they shall endeavour to get thereout, they shall be dragged 
 back into the same, and it shall be said unto them, Taste 
 ye the torment of hell fire, which ye rejected as a falsehood. 
 And we will cause them to taste the nearer punishment of 
 this world, besides the more grievous punishment of the next ; 
 peradventure they will repent. Who is more unjust than 
 he who is warned by the signs of his LORD, and then turneth 
 aside from the same ? We will surely take vengeance on 
 the wicked. We heretofore delivered the book of the law 
 unto Moses ; wherefore be not thou in doubt as to the 
 
 1 See Chaps. VII. p. 143, and XI. p. 224. 
 
 a Not even an angel of those who approach nearest GOD'S throne, nor any 
 prophet who hath been sent by him. (Al Beidawi.) 
 
 3 Literally, The Joy of the eyes. The commentators fail not, on occasion 
 of this passage, to produce that saying of their prophet, which was originally 
 none of his own : GOD saith, I have prepared for my righteous servants, what 
 eye hath not seen, nor hath ear heard, not hath entered into the heart of man to 
 conceive. 
 
406 THE KORAN [CHAP. xxxm. 
 
 revelation thereof : l and we ordained the same to be a direc- 
 tion unto the children of Israel ; and we appointed teachers 
 from among them, who should direct the people at our com- 
 mand, when they had persevered with patience, and had 
 firmly believed in our signs. Verily thy LORD will judge 
 between them, on the day of resurrection, concerning that 
 wherein they have disagreed. Is it not known unto them 
 how many generations we have destroyed before them, 
 through whose dwellings they walk ? 2 Verily herein are 
 signs : will they not therefore hearken ? Do they not see that 
 we drive rain unto a land bare of grass and parched up, and 
 thereby produce corn, of which their cattle eat, and them- 
 selves also ? Will they not therefore regard ? The infidels 
 say to the true believers, When will this decision be made 
 between us, if ye speak truth ? Answer, On the day of that 
 decision, 3 the faith of those who shall have disbelieved shall 
 not avail them ; neither shall they be respited any longer. 
 Wherefore avoid them, and expect the issue : verily they 
 expect to obtain some advantage over thee. 
 
 XXXIII 
 
 THE CHAPTER OF THE CONFEDERATES 4 
 
 Revealed at Medina. 
 
 IN THE NAME OF THE MOST MERCIFUL GOD. 
 
 O PROPHET, fear GOD, and obey not the unbelievers 
 and the hypocrites : 5 verily GOD is knowing and wise. 
 
 1 Or, as some interpret it, of the revelation of the Koran to thyself ; since the 
 delivery of the law to Moses proves that the revelation of the Koran to 
 thee is not the first instance of the kind. Others think the words should 
 be translated thus : Be thou not in doubt as to thy meeting of that prophet; 
 supposing that the interview between Moses and Mohammed in the sixth 
 heaven, when the latter took his night-journey thither, is here intended. 
 (Al Beidawi.) 
 
 * The Meccans frequently passing by the places where the Adites, 
 Thamudites, Midianites, Sodomites, &c., once dwelt. 
 
 8 That is, on the day of judgment ; though some suppose the day here 
 intended to be that of the victory at Bedr, or else that of the taking of 
 Mecca, when several of those who had been proscribed were put to death 
 without remission. (Sale, Prel. Disc. Sect. II. p. 59.) 
 
 4 Part of this chapter was revealed on occasion of the war of the ditch, 
 which happened in the fifth year of the Hejra, when Medina was besieged, 
 for above twenty days, by the joint and confederate forces of several Jewish 
 tribes, and of the inhabitants of Mecca, Najd, and Tehdma, at the instigation 
 of the Jews of the tribe of Nadhir, who had been driven out of their settle- 
 ment near Medina, by Mohammed, the year before. (Vide Abulfeda, Vit. 
 Moh. p. 73, et Gagnier, Vit. de Mahomet, 1. 4, c. i.) 
 
 5 It is related that Abu Sofian, Acrema Ebn Abi Jahl, and Abu'l A'war 
 
CHAP, 2poan.] THE CONFEDERATES 407 
 
 But -follow that which is revealed unto thee from thy 
 LORD ; -for GOD is well acquainted with that which <ye 
 do : and put thy trust in GOD ; for GOD is a sufficient 
 protector. GOD hath not given a man two he-arts 
 within him, neither hath he made your wives (some of 
 whom ye divorce, regarding them hereafter as your 
 mothers) your true mothers ; nor fe&tfc he made your 
 adopted sons your true sons> This is your saying in your 
 mouths ; but Gop speaketh the truth ; and he di-recteth 
 the right way. Call such as are adopted, the so$s of their 
 natural fathers : this will be more just in the sight of 
 GOD. And if ye know not their fathers, let them be as your 
 brethren in religion, and your companions : and it shall be 
 no crime in you, that ye err 2 in this matter ; but that shall be 
 criminal which your hearts purposely design ; for GOD is 
 gracious and merciful. The prophet is nigher unto the true 
 believers than their own souls ; 3 and his wives .are their 
 
 al Salami, having an amicable interview with Mohammed, at which were 
 present also Abda'llah E.bn O.bba, Moatteb Ebn Kosheir, and Jadd Ebn 
 Kais, they proposed to the prophet that if he would leave off -preaching 
 against the worship of their .gods, and acknowledge them to be mediators, 
 they would give him and his LORD no further disturbance ; upon which 
 these words were revealed. (Al Beidawi.) 
 
 1 This passage was revealed to abolish two customs among the old Arabs. 
 The first was their manner of .divorcing their wives, when they had *io 
 mind to let them go out of their house, or to marry again : and this the 
 husband did by saying to ,the woman, Thou art henceforward to me as the back of 
 my mother ; after which words pronounced he abstained from her bed, and 
 regarded her in all respects as his mother, and she became related to .all his 
 kindred in the same degree as if she had been really so. The other custom 
 was the holding their adopted sons to be as nearly related to them as their 
 natural sons, so that the same impediments of marriage arose from that 
 supposed relation, in the prohibited degrees, as it would have done -in the 
 case of a genuine son. The latter Mohammed had a peculiar reason to 
 abolish viz., his marrying the divorced wife of his freedman Zeid, who 
 was also his adopted son, of .which more will be said by-and-bye. By the 
 declaration which introduces this passage, that GOD has not given a tnan 
 two hearts, is meant, that a man cannot have the same affection for supposed 
 parents and adopted children, as for those .who are really so. They tell us 
 the Arabs used to say, o-f a prudent and acute person, that he had two hear-ts ; 
 whence one Abu Mamer, or, as others write, Jemil Ebn Asad al Fihri, was 
 surnamed Dhu'lkalbein, or the man with two hearts. ,(A.l Beidawi, J allalo'ddin, 
 &c.) 
 
 * Through ignorance .or mistake ; or, that ye have erred for the time past. 
 
 3 Commanding them nothing but what is for their interest and advantage, 
 and being more solicitous for their present an,d future happiness even than 
 themselves ; for which reason he ought to be dear to them, and deserves their 
 utmost love and respect. In some copies these words are added, And he 
 is a father unto them ; every prophet being the spiritual father of his people^ 
 who are therefore brethren. It is said that this passage was revealed on 
 some of Mohammed's followers telling him, when he summoned them to 
 attend him in the expedition of Tabuc (see Chap. IX.), that they would ask 
 leave of their fathers and mothers. (Al Beidawi.) 
 
408 THE KORAN [CHA*. xxxiii. 
 
 mothers. 1 Those who are related by consanguinity are nigher 
 of kin the one of them unto the others, according to the book 
 of GOD, than the other true believers, and the Mohajerin : 2 
 unless that ye do what is fitting and reasonable to your 
 relations in general. This is written in the book of God. 3 
 Remember when we accepted their covenant from the 
 prophets, 4 and iromihee,0 Mohammed, and from Noah, and 
 Abraham, and Moses, and Jesus the son of Mary, and received 
 from them a firm covenant ; 5 that God may examine the 
 speakers of truth concerning their veracity ; 6 and he hath 
 prepared a painful torment for the unbelievers. O true 
 believers, remember the favour of GOD towards you, when 
 armies of infidels came against you, 7 and we sent against 
 them a wind, and hosts of angels which ye saw not : 8 and 
 
 1 Though the spiritual relation between Mohammed and his people, 
 declared in the preceding words, created no impediment to prevent his 
 taking to wife such women among them as he thought fit ; yet the com- 
 mentators are of opinion that they are here forbidden to marry any of his 
 wives. (Sale, Prel. Disc. Sect. VI.) 
 
 2 These words, which also occur, excepting the latter part of the sentence, 
 in the eighth chapter, abrogate that law concerning inheritances, published 
 in the same chapter, whereby the Mohajerin and Ansars were to be the 
 heirs of one another, exclusive of their nearer relations, who were infidels. 
 (Chap. VIII. p. 180.) 
 
 3 i.e., In the preserved table, or the Koran ; or, as others suppose, in the 
 Pentateuch. 
 
 4 Jallalo'ddin supposes this covenant was made when Adam's posterity 
 were drawn forth from his loins, and appeared before GOD like small ants 
 (Chap. VII.) : but Marracci conjectures that the covenant here meant was the 
 same which the Talmudists pretend all the prophets entered into with GOD 
 on Mount Sinai, where they were all assembled in person with Moses. (Chap. 
 HI. p. 55-) 
 
 5 Whereby they undertook to execute their several commissions, and 
 promised to preach the religion commanded them by GOD. 
 
 6 i.e., That he may at the day of judgment demand of the prophets in 
 what manner they executed their several commissions, and how they were 
 received by their people ; or, as the words may also import, that he may 
 examine those who believed on them, concerning their belief, and reward 
 them accordingly. 
 
 7 These were the forces of theKoreish and the tribe of Ghatfan, confederated 
 with the Jews of Al Nadhir and Koreidha, who besieged Medina to the number 
 of twelve thousand men, in the expedition called the war of the ditch. 
 
 * On the enemies' approach, Mohammed, by the advice of Salman, the 
 Persian, ordered a deep ditch or entrenchment to be dug round Medina, 
 for the security of the city, and went out to defend it with three thousand 
 men. Both sides remained in their camps near a month, without any other 
 acts of hostility than shooting of arrows and slinging of stones ; till, in a 
 winter's night, GOD sent a piercing cold east wind, which benumbed the 
 limbs of the confederates, blew the dust in their faces, extinguished their 
 fires, overturned their tents, and put their horses in disorder, the angels at 
 the same time crying, Allah acbarl round about their camp; whereupon 
 Toleiha Ebn Khowailed, the Asadite, said aloud, Mohammed is going to 
 attack you with enchantments, wherefore provide for your safety by flight : and 
 accordingly the Koreish first, and afterwards the Ghatfanites, broke up 
 the siege, and returned home, which retreat was also not a little owing to 
 
CHAP, xxxin.] THE CONFEDERATES 409 
 
 GOD beheld that which ye did. When they came against 
 you from above you, and from below you, 1 and when your 
 sight became troubled, and your hearts came even to your 
 throats for fear, and ye imagined of GOD various imagina- 
 tions. 2 Then were the faithful tried, and made to tremble 
 with a violent trembling. And when the hypocrites, and 
 those in whose heart was an infirmity, said, GOD and his 
 apostle have made you no other than a fallacious promise. 3 
 And when a party of them 4 said, O inhabitants of Yathreb, 5 
 there is no place of security for you here ; wherefore return 
 home. And a part of them asked leave of the prophet to 
 depart, saying, Verily our houses are defenceless and exposed 
 to the enemy : but they were not defenceless, and their inten- 
 tion was no other than to fly. If the city had been entered 
 upon then by the enemy from the parts adjacent, and they 
 had been asked to desert the true believers, and to fight against 
 them ; they had surely consented thereto : but they had 
 not, in such case, remained in the same 6 but a little while. 
 They had before made a covenant with GOD, that they would 
 not turn their backs : 7 and the performance of their covenant 
 with GOD shall be examined into hereafter. Say, Flight 
 shall not profit you, if ye fly from death or from slaughter : 
 and if it would, yet shall ye not enjoy this world but a little. 
 Say, Who is he who shall defend you against GOD, if he 
 is pleased to bring evil on you, or is pleased to show mercy 
 
 the dissensions among the confederate forces, the raising and fomenting 
 whereof the Mohammedans also ascribe to GOD. It is related that when 
 Mohammed heard that his enemies were retired, he said, / have obtained 
 success by means of (the east wind ; and Ad perished by the west wind. (Al 
 Beidawi, Abulf. Vit. Moh. p. 77, &c.) 
 
 1 The Ghatfanites pitched on the east side of the town, on the higher parf 
 of the valley ; and the Koreish on the west side, on the lower part of the 
 valley. (Al Beidawi.) 
 
 2 The sincere and those who were more firm of heart fearing they should 
 not be able to stand the trial ; and the weaker-hearted and hypocrites 
 thinking themselves delivered up to slaughter and destruction. 
 
 3 The person who uttered these words, it is said, was Moatteb Ebn Kosheir, 
 who told his fellows that Mohammed had promised them the spoils of the 
 Persians and the Greeks, whereas now not one of them dared to stir out of 
 their entrenchment. (Al Beidawi. Vide Abulf. ubi sup. p. 76.) 
 
 4 viz., Aws Ebn Keidhi and his adherents. 
 
 5 This was the ancient and proper name of Medina, or of the territory 
 wherein it stands. Some suppose the town was so named from its founder, 
 Yathreb, the son of Kabiya, the son of Mahlayel, the son of Aram, the son 
 of Sem, the son of Noah ; though others tell us it was built by the Amale- 
 kites. (Ahmed Ebn Yusof. Sale, Prel. Disc. Sect. I.) 
 
 6 i.e., In the city ; or, in their apostasy and rebellion, because the Moslems 
 would surely succeed at last. 
 
 7 The persons meant here were Banu Haretha, who having behaved very 
 ill and run away on a certain occasion, promised they would do so no more. 
 (Al Beidawi.) 
 
410 THE KORAN [CHAP. xxxm. 
 
 towards yon ? They shall find none to patronize or protect 
 them, besides GOD. GOD already knoweth those among 
 you who hinder others from following his apostle, and who 
 say unto their brethren, Come hither unto us ; and who 
 come not to battle, except a little ; L being covetous towards 
 you : 2 but when fear cometh on them, thou seest them look 
 unto thee for assistance, their eyes rolling about, like the 
 eyes of him who fainteth by reason of the agonies of death : 
 yet when their fear is past, they inveigh against you with 
 sharp tongues, being covetous of the best and most valuable 
 part of the spoils. These believe not sincerely ; wherefore 
 GOD hath rendered their works of no avail ; and this is easy 
 with GOD. They imagined that the confederates would 
 not depart and raise the siege : and if the confederates should 
 come another time, they would wish to live in the deserts 
 among the Arabs who dwell in tents ; 3 and there to inquire 
 of news concerning you ; and although they were with you 
 this time, yet they fought not, except a little. Ye have in 
 the apostle of GOD an excellent example, 4 unto him who 
 hopeth in GOD and the last day, and remembereth GOD 
 frequently. When the true believers saw the confederates, 
 they said, This is what GOD and his apostle have foretold 
 us ; 5 and GOD and his apostle have spoken the truth : and 
 it only increased their faith and resignation. Of the true 
 believers, some men justly performed what they had prom- 
 ised unto GOD ; 6 and some of them have finished their 
 course, 7 and some of them wait the same advantage ; 8 and 
 
 1 Either coming to the army in small numbers, or staying with them but 
 a little while, and then returning on some feigned excuse ; or behaving ill 
 in time of action. Some expositors take these words to be part of the 
 speech of the hypocrites, reflecting on Mohammed's companions for lying 
 idle in the trenches, and not attacking the enemy. 
 
 2 i.e., Sparing of their assistance either in person or with their purse ; 
 or being greedy after the booty. 
 
 3 That they might be absent, and not obliged to go to war. 
 
 * viz., Of firmness in time of danger, of confidence in the divine assis- 
 tance, and of piety by fervent prayer for the same. 
 
 5 Namely, That we must not expect to enter paradise without undergoing 
 some trials and tribulations. There is a tradition that Mohammed actually 
 foretold this expedition of confederates some time before, and the success of 
 
 ..it. (Al Beidawi.) 
 
 6 By standing firm with the prophet, and strenuously opposing the enemies 
 of the true religion, according to their engagement. 
 
 7 Or, as the words may be translated, have fulfilled their vow, or paid 
 their debt to nature, by falling martyrs in battle ; as did Hamza, Mohammed's 
 uncle, Masab Ebn Omair, and Ans Ebn al Nadr (Al Beidawi), who were 
 slain at the battle of Ohod. The martyrs in the war of the ditch were six, 
 including Saad Ebn Moadh, who died of his wound about a month after. 
 (Abulf. Vit. Mob., p. 79-) 
 
 8 As Othman and Telha. (Al Beidawi.) 
 
CHAP, xxxiii.] THE CONFEDERATES 411 
 
 they changed not their promise, by deviating therefrom in 
 the least : that GOD may reward the just performers of their 
 covenant for their fidelity ; and may punish the hypocritical, 
 if he pleaseth, or may be turned unto them ; for GOD is 
 ready to forgive, and merciful. GOD hath driven back the 
 infidels in their wrath : they obtained no advantage ; and 
 GOD was a sufficient protector unto the faithful in battle ; 
 for GOD is strong and mighty. And he hath caused such 
 of those who have received the scriptures, as assisted the 
 confederates, to come down out of their fortresses, 1 and he 
 cast into their hearts terror and dismay : 2 a part of them ye 
 slew, and a part ye made captives ; and GOD hath caused 
 you to inherit their land, and their houses, and their wealth, 3 
 
 1 These were the Jews of the tribe of Koreidha, who, though they were 
 in league with Mohammed, had, at the incessant persuasion of Caab Ebn 
 Asad, a principal man among them, perfidiously gone over to his enemies 
 in this war of the ditch, and were severely punished for it. For the next 
 morning, after the confederate forces had decamped, Mohammed and his 
 men returned to Medina, and, laying down their arms, began to refresh them- 
 selves after their fatigue ; upon which Gabriel came to the prophet and 
 asked him whether he had suffered his people to lay down their arms, when 
 the angels had not laid down theirs ; and ordering him to go immediately 
 against the Koreidhites, assuring him that himself would lead the way. 
 Mohammed, in obedience to the divine command, having caused public 
 proclamation to be made that every one should pray that afternoon for 
 success against the sons of Koreidha, set forward upon the expedition without 
 loss of time ; and being arrived at the fortress of the Koreidhites, besieged 
 them for twenty-five days, at the end of which those people, being in great 
 terror and distress, capitulated, and at length, not daring to trust to Mo- 
 hammed's mercy, surrendered at the discretion of Saad Ebn Moadh (see 
 Chap. VIII.), hoping that he, being the prince of the tribe of Aws, their old 
 friends and confederates, would have some regard for them. But they were 
 deceived ; for Saad, being greatly incensed at their breach of faith, had 
 begged of GOD that he might not die of the wound he had received at the 
 ditch till he saw vengeance taken on the Koreidhites, and therefore adjudged 
 that the men should be put to the sword, the women and children made 
 slaves, and their goods be divided among the Moslems ; which sentence 
 Mohammed had no sooner heard than he cried out, That Saad had pronounced 
 the sentence of GOD: and the same was accordingly executed, the number 
 of men who were slain amounting to six hundred, or, as others say, to seven 
 hundred, or very near, among whom were Hoyai Ebn Akhtab, a great 
 enemy of Mohammed's, and Caab Ebn Asad, who had been the chief occasion 
 of the revolt of their tribe : and soon after Saad, who had given judgment 
 against them, died, his wound, which had been skinned over, opening again. 
 (Al Beidawi, Abulf. Vit. Moh. p. 77, &c. Vide Gagnier, Vie de Mah. 1. 4, c. 2.) 
 
 a This was the work of Gabriel, who, according to his promise, went before 
 the army of Moslems. It is said that Mohammed, a little before he came 
 to the settlement of the Koreidhites, asking some of his men whether any- 
 body had passed them, they answered, that Dohya Ebn Kholeifa, the 
 Calbite, had just passed by them, mounted on a white mule, with housings 
 of satin : to which he replied, That person was the angel Gabriel, who is sent 
 to the sons of Koreidha to shake their castles, and to strike their hearts with fear 
 and consternation. (Ebn Ishak.) 
 
 3 Their immovable possessions Mohammed gave to the Mohajerin, saying, 
 that the Ansars were in their own houses, but that the others were destitute 
 of habitations. The movables were divided among his followers, but he 
 
412 THE KORAN [CHAP, xxxni. 
 
 and a land on which ye have not trodden j 1 for GOD is 
 almighty. O prophet, say unto thy wives, If ye seek this 
 present life, and the pomp thereof, come, I will make a 
 handsome provision for you, and I will dismiss you with an 
 honourable dismission : 2 but if ye seek GOD and his apostle, 
 and the life to come, verily GOD hath prepared for such of 
 you as work righteousness a great reward. O wives of 
 the prophet, whosoever of you shall commit a manifest 
 wickedness, the punishment thereof thall be doubled unto 
 her twofold ; 3 and this is easy with GOD : (XXII.) 4 but 
 whosoever of you shall be obedient unto GOD and his apostle, 
 and shall do that which is right, we will give her her reward 
 twice, 5 and we have prepared for her an honourable pro- 
 vision in paradise. O wives of the prophet, ye are not as 
 other women ; if ye fear GOD, be not too complaisant in 
 speech, lest he should covet, in whose heart is a disease of 
 incontinence : but speak the speech which is convenient. 
 And sit still in your houses ; and set not out yourselves with 
 the ostentation of the former time of ignorance : 6 and observe 
 the appointed times of prayer, and give alms ; and obey 
 GOD and his apostle ; for GOD desireth only to remove from 
 you the abomination of vanity, since ye are the household 
 of the prophet, and to purify you by a perfect purification. 7 
 
 remitted the fifth part, which was usual to be taken in other cases. (Al 
 Beidawi.) 
 
 1 By which some suppose Persia and Greece are meant ; others, Khaibar ; 
 and others, whatever lands the Moslems may conquer till the day of judg- 
 ment. (Al Beidawi.) 
 
 2 This passage was revealed on Mohammed's wives asking for more sump- 
 tuous clothes, and an additional allowance for their expenses ; and he had 
 no sooner received it than he gave them their option, either to continue with 
 him or to be divorced, beginning with Ayesha, who chose GOD and his apostle, 
 and the rest followed her example ; upon which the prophet thanked them, 
 and the following words were revealed, viz., It shall not be lawful for thee 
 to take other women to wife hereafter, &c. (see after, in this chapter). From 
 hence some have concluded that a wife who has her option given her, and 
 chooses to stay with her husband, shall not be divorced, though others are 
 of a contrary opinion. (Al Beidawi.) 
 
 3 For the crime would be more enormous and unpardonable in them, 
 because of their superior condition, and the grace which they have received 
 from GOD ; whence it is that the punishment of a free person is ordained to 
 be double to that of a slave, and prophets are more severely reprimanded for 
 their faults than other men (Al Beidawi). * Section XXII. begins. 
 
 6 viz., Once for her obedience, and a second time for her conjugal affection 
 to the prophet, and handsome behaviour to him. 
 
 8 That is, in the old time of idolatry. Some suppose the times before 
 the Flood, or the time of Abraham, to be here intended, when women adorned 
 themselves with all their finery, and went abroad into the streets to show 
 themselves to. the men. (Al Beidawi.) 
 
 7 The pronouns of the second person in this part of the passage being 
 of the masculine gender, the Shiites pretend the sentence has no connection 
 
CHAP, xxxiii.] THE CONFEDERATES 413 
 
 And remember that which is read in your houses, of the 
 signs of GOD, and of the wisdom revealed in the Koran ; for 
 GOD is clear-sighted, and well acquainted with your actions. 
 Verily the Moslems of either sex, and the true believers of 
 either sex, and the devout men, and the devout women, and 
 the men of veracity, and the women of veracity, and the 
 patient men, and the patient women, and the humble men, 
 and the humble women, and the alms-givers of either sex, 
 and the men who fast, and the women who fast, and the 
 chaste men, and the chaste women, and those of either sex 
 who remember GOD frequently ; for them hath GOD pre- 
 pared forgiveness and a great reward. It is not fit for a true 
 believer of either sex, when GOD and his apostle have decreed 
 a thing, that they should have the liberty of choosing a 
 different matter of their own i 1 and whoever is disobedient 
 unto GOD and his apostle, surely erreth with a manifest 
 error. And remember when thou saidst to him unto whom 
 GOD had been gracious, 2 and on whom thou also hadst con- 
 ferred favours, 3 Keep thy wife to thyself and fear GOD : 
 and thou didst conceal that in thy mind which GOD had 
 determined to discover, 4 and didst fear men ; whereas it was 
 
 with the foregoing or the following words ; and will have it that by the 
 household of the prophet are particularly meant Fatema and Ali, and their 
 two sons, Hasan and Hosein, to whom these words are directed. (Al Beidawi. ) 
 
 1 This verse was revealed on account of Zeinab (or Zenobia), the daughter 
 of J abash, and wife of Zeid, Mohammed's freedman, whom the prophet 
 sought in marriage, but received a repulse from the lady and her brother 
 Abdallah, they being at first averse to the match : for which they are here 
 reprehended. The mother of Zeinab, it is said, was Amima, the daughter 
 of Abd'almotalleb, and aunt to Mohammed. (Al Beidawi, Jallalo'ddin.) 
 
 2 viz., Zeid Ebn Haretha, on whom GOD had bestowed the grace early 
 to become a Moslem. 
 
 3 By giving him his liberty, and adopting him for thy son, &c. Zeid was 
 of the tribe of Calb, a branch of the Khodaites, descended from Hamyar, 
 the son of Saba ; and being taken in his childhood by a party of freebooters, 
 was bought by Mohammed, or, as others say, by his wife Khadijah before 
 she married him. Some years after, Haretha, hearing where his son was, 
 took a journey to Mecca, and offered a considerable sum for his ransom ; 
 whereupon, Mohammed said, Let Zeid come hither ; and if he chooses to go 
 with you, take him without ransom : but if it be his choice to stay with me, why 
 should I not keep him ? And Zeid being come, declared that he would stay 
 with his master, who treated him as if he were his only son. Mohammed 
 no sooner heard this, but he took Zeid by the hand, and led him to the black 
 stone of the Caaba, where he publicly adopted him for his son, and constituted 
 him his heir, with which the father acquiesced, and returned home well 
 satisfied. From this time Zeid was called the son of Mohammed, till the 
 publication of Islam, after which the prophet gave him to wife Zeinab. 
 (Al Jannabi. Vide Gagnier, Vie de Moh. i. 4, p. 3.) 
 
 4 Namely, thy affection to Zeinab. The whole intrigue is artfully enough 
 unfolded in this passage. The story is as follows : Some years after his 
 marriage, Mohammed, going to Zeid's house on some affair, and not finding 
 him at home, accidentally cast his eyes on Zeinab, who was then in a dress 
 
414 THE KORAN [CHAP, xxxin. 
 
 more just that them shouldst fear GOD. But when Zeid 1 
 had determined the matter concerning her, and had resolved 
 to divorce her, we joined her in marriage unto thee ; 2 lest a 
 crime should be charged on the true believers, in marrying 
 the wives of their adopted sons, when they have determined 
 the matter concerning them : 3 and the command of GOD is 
 to be performed. No crime is to be charged on the prophet, 
 as to what GOD hath allowed him, conformable to the ordin- 
 ance of GOD with regard to those who preceded him (for 
 the command of GOD is a determinate decree), who brought 
 the messages of GOD, and feared him, and feared none 
 besides GOD : and GOD is a sufficient accountant. Mohammed 
 is not the father of any man among you ; but the apostle 
 of GOD, and the seal of the prophets : and GOD knoweth 
 all things. O true believers, remember GOD with a frequent 
 remembrance, and celebrate his praise morning and even- 
 ing. It is he who is gracious unto you, and his angels inter- 
 cede for you, that he may lead you forth from darkness into 
 light ; and he is merciful towards the true believers. Their 
 salutation, on the day whereon they shall meet him, shall be, 
 Peace ! and he hath prepared for them an honourable recom- 
 pence. O prophet, verily we have sent thee to be a witness, 
 and a bearer of good tidings, and a denouncer of threats, 
 and an inviter unto GOD, through his good pleasure, and 
 a shining light. Bear good tidings therefore unto the true 
 believers, that they shall receive great abundance from GOD. 
 And obey not the unbelievers and hypocrites, and mind not 
 
 which discovered her beauty to advantage, and was so smitten at the sight, 
 that he could not forbear crying out, Gop be praised, who turneth the hearts 
 of men as he pleaseth ! This Zeinab failed not to acquaint her husband 
 with on his return home ; whereupon, Zeid, after mature reflection, thought 
 he could do no less than part with his wife in favour of his benefactor, and 
 therefore resolved to divorce her, and acquainted Mohammed with his 
 resolution ; but he, apprehending the scandal it might raise, offered to 
 dissuade him from it, and endeavoured to stifle the flames which inwardly 
 consumed him ; but at length, his love for her being authorized by this 
 revelation, he acquiesced, and after the term of her divorce was expired, 
 married her in the latter end of the fifth year of the Hejra. (Al Beidawi, 
 Al Jannabi, &c.) 
 
 1 It is observed that this is the only person, of all Mohammed's com- 
 panions, whose name is mentioned in the Koran. 
 
 1 Whence Zeinab used to vaunt herself above the prophet's other wives, 
 saying that GOD had made the match between Mohammed and herself, 
 whereas their matches were made by their relations. (Al Beidawi.) 
 
 3 For this feigned relation, as has been observed, created an impediment 
 of marriage among the old Arabs within the prohibited degrees, in the same 
 manner as if it had been real ; and therefore Mohammed's marrying Zeinab, 
 who had been his adopted son's wife, occasioned great scandal among his 
 followers, which was much heightened by the Jews and hypocrites: but 
 the custom is here declared unreasonable, and abolished for the future. 
 
CHAP, xxxiii.] THE CONFEDERATES 415 
 
 their evil treatment : but trust in GOD ; and GOD is a suffi- 
 cient protector. O true believers, when ye marry women 
 who are believers, and afterwards put them away before ye 
 have touched them, there is no term prescribed you to fulfil 
 towards them 1 after their divorce ; but make them a present, 2 
 and dismiss them freely, with an honourable dismission. 
 
 prophet, we have allowed thee thy wives unto whom thou 
 hast given their dower, and also the slaves which thy right 
 hand possesseth, of the booty which GOD hath granted thee ; 3 
 and the daughters of thy uncle, and the daughters of thy 
 aunts, both on thy father's side and on thy mother's side, 
 who have fled with thee from Mecca, 4 ' and any other believ- 
 ing woman, if she give herself unto the prophet ; 5 in case 
 the prophet desireth to take her to wife. This is a peculiar 
 privilege granted unto thee, above the rest of the true be- 
 lievers. 6 We know what we have ordained them concern- 
 ing their wives, and the slaves whom their right hands 
 possess : lest it should be deemed a crime in thee to make use 
 of the privilege granted thee ; for GOD is gracious and merciful. 
 Thou mayest postpone the turn of such of thy wives as thou 
 shalt please, in being called to thy bed ; and thou mayest take 
 unto thee her whom thou shalt please, and her whom thou 
 shalt desire of those whom thou shalt have before rejected : 
 
 1 That is, Ye are not obliged to keep them any certain time before ye 
 dismiss them, as ye are those with w-Liom the marriage has been consummated. 
 (See Chap. II. p. 32.) 
 
 2 i.e., If no dower has been assigned them : for if a dower has been assigned, 
 the husband is obliged, according to the Sonna, to give the woman half the 
 dower agreed on, besides a present. (Al Beidawi.) This is still to be under- 
 stood of such women with whom the marriage has not been consummated. 
 
 3 It is said, therefore, that the women slaves which he should buy are 
 not included in this grant. 
 
 4 But not the others. It is related of Omm Hani, the daughter of Abu 
 Taleb, that she would say, The apostle of GOD courted me for his wife, but 
 
 1 excused myself to him, and he accepted of my excuse : afterwards this verse 
 was revealed ; but he was not thereby allowed to marry me, because I fled not 
 vrith him. {Al Beidawi.) It may be observed that Dr. Prideaux is much 
 mistaken when he asserts that Mohammed, in this chapter, brings in GOD 
 exempting him from the law in the fourth chapter, whereby the Moslems 
 are forbidden to marry within certain degrees, and giving him an especial 
 privilege to take to wife the daughter of his brother, or the daughter of his 
 sister. (See Prid. Life of Mahomet, p. 116.) 
 
 6 Without demanding any dower. According to a tradition of Ebn 
 Abbas, the prophet, however, married no woman without assigning her a 
 dower. _ The commentators are not agreed who was the woman particularly 
 meant in this passage : but they name four who are supposed to have thus 
 given themselves to the prophet, viz., Maimuna Bint al Hareth, Zeinab Bint 
 Khozaima, Ghozia Bint Jaber, surnamed Omm Shoraic (which three he 
 actually married), and Khawla Bint Hakim, whom as it seems, he rejected- 
 
 6 For no Moslem can legally marry above four wives, whether free women 
 or slaves ; whereas Mohammed is, by the preceding passage, left at liberty 
 to take as many as he pleased, though with some restrictions. 
 
416 THE KORAN [CHAP. xxxm. 
 
 and it shall be no crime in thee. 1 This will be more easy, 
 that they may be entirely content, and may not be grieved, 
 but may be well pleased with what thou shalt give every of 
 them : GOD knoweth whatever is in your hearts ; and GOD 
 is knowing and gracious. It shall not be lawful for thee to 
 take other women to wife hereafter, 2 nor to exchange any of 
 thy wives for them, 3 although their beauty please thee ; 
 except the slaves whom thy right hand shall possess : and 
 GOD observeth all things. O true believers, enter not the 
 houses of the prophet, unless it be permitted you to eat meat 
 with him, without waiting his convenient time : but when 
 ye are invited, then enter. And when ye shall have eaten, 
 disperse yourselves ; and stay not to enter into familiar 
 discourse : for this incommodeth the prophet. He is 
 ashamed to bid you depart ; but GOD is not ashamed of the 
 truth. And when ye ask of the prophet's wives what ye may 
 have occasion for, ask it of them from behind a curtain. 4 
 This will be more pure for your hearts and their hearts. 
 Neither is it fit for you to give any uneasiness to the apostle 
 of GOD, or to marry his wives after him for ever : 5 for this 
 
 1 By this passage some further privileges were granted unto Mohammed ; 
 for, whereas other men are obliged to carry themselves equally towards their 
 wives (Chap. IV.), in case they had more than one, particularly as to the 
 duties of the marriage bed, to which each has a right to be called in her turn 
 which right was acknowledged in the most early ages (See Gen. xxx. 14, &c.), 
 and cannot take again a wife whom they have divorced the third time, till 
 she has been married to another and divorced by him (Chap. II.), the 
 prophet was left absolutely at liberty to deal with them in these and other 
 respects as he thought fit. 
 
 2 The commentators differ as to the express meaning of these words. Some 
 think Mohammed was thereby forbidden to take any more wives than nine, 
 which number be then had, and is supposed to have been his stint, as four 
 was that of other men ; some imagine that after this prohibition, though 
 any of the wives he then had should die or be divorced, yet he could not 
 marry another in her room : some think he was only forbidden from this 
 time forward to marry any other woman than one of the four sorts mentioned 
 in the preceding passage ; and others (as Abul Kasem Hebatallah) are of 
 opinion that this verse is abrogated by the two preceding verses, or one of 
 them, and was revealed before them, though it be read after them. (Al 
 Zamakh., Al Beidawi, J allalo'ddin, &c.) 
 
 3 By divorcing her and marrying another. Al Zamakhshari tells us that 
 some are of opinion this prohibition is to be understood of a particular kind 
 of exchange used among the idolatrous Arabs, whereby two men made a 
 mutual exchange of their wives without any other formality. 
 
 4 That is, let there be a curtain drawn between you, or let them be veiled 
 while ye talk with them. As the design of the former precept was to 
 prevent the impertinence of troublesome visitors, the design of this was to 
 guard against too near an intercourse or familiarity between his wives and 
 his followers ; and was occasioned, it is said, by the hand of one of his com- 
 panions accidentally touching that of Ayesha, which gave the prophet some 
 uneasiness. (Al Beidawi.) 
 
 6 i.e., Either such as he shall divorce in his lifetime, or his widows after 
 
CHAP, xxxiii.] THE CONFEDERATES 417 
 
 would be a grievous thing in the sight of GOD. Whether 
 ye divulge a thing, or conceal it, verily GOD knoweth all 
 things. It shall be no crime in them as to their fathers, or 
 their sons, or their brothers, or their brothers' sons, or their 
 sisters' sons, or their women, or the slaves which their right 
 hands possess, if they speak to them unveiled : x and fear ye 
 GOD ; 2 for GOD is witness of all things. Verily GOD and his 
 angels bless the prophet : O true believers, do ye also bless 
 him, and salute him with a respectful salutation. 3 As to 
 those who offend GOD and his apostle, GOD shall curse them 
 in this world and in the next ; and he hath prepared for 
 them a shameful punishment. And they who shall injure 
 the true believers of either sex, without their deserving it, 
 shall surely bear the guilt of calumny and a manifest injus- 
 tice. 4 O prophet, speak unto thy wives, and thy daughters, 
 and the wives of the true believers, that they cast their outer 
 garments 5 over them when they walk abroad ; this will be 
 more proper, that they may be known to be matrons of reputa- 
 tion, and may not be affronted by unseemly words or actions. 
 GOD is gracious and merciful. Verily if the hypocrites, and 
 those in whose hearts is an infirmity, and they who raise 
 disturbances in Medina, do not desist ; we will surely stir 
 thee up against them, to chastise them : henceforth they shall 
 not be suffered to dwell near thee therein, except for a little 
 time, and being accursed ; wherever they are found they 
 shall be taken, and killed with a general slaughter, according 
 to the sentence of GOD concerning those who have been 
 before ; and thou shalt not find any change in the sentence 
 of GOD. Men will ask thee concerning the approach of the 
 last hour : answer, Verily the knowledge thereof is with 
 GOD alone ; and he will not inform thee : peradventure 
 the hour is nigh at hand. Verily GOD hath cursed the 
 
 his death. This was another privilege peculiar to the prophet. It is 
 related that, in the Khalifat of Omar, Ashath Ebn Kais married the woman 
 whom Mohammed had dismissed without consummating his marriage with 
 her, upon which the Khalif at first was thinking to stone her, but afterwards 
 changed his mind, on its being represented to him that this prohibition 
 related only to such women to whom the prophet had gone in. (Al Beidawi.) 
 
 1 Chap. XXIV. p. 352. 
 
 2 The words are directed to the prophet's wives. 
 
 3 Hence the Mohammedans seldom mention his name without adding, 
 On whom be the blessing of GOD and peace ! or the like words. 
 
 4 This verse was revealed, according to some, on occasion of certain hypo- 
 crites who had slandered Ali ; or, according to others, on occasion of those 
 who falsely accused Ayesha, &c. (Chap. XXIV.) 
 
 5 The original word properly signifies the large wrappers, usually of white 
 linen, with which the women in the East cover themselves from head to foot 
 when they go abroad. 
 
418 THE KORAN [CHAP, xxxni. 
 
 infidels, and hath prepared for them a fierce fire, wherein 
 they shall remain for ever: they shall find no patron or 
 defender. On the day whereon their faces shall be rolled 
 in hell fire, they shall say, Oh that we had obeyed GOD, 
 and had obeyed his apostle ! And they shall say, O LORD, 
 verily we have obeyed our lords and our great men ; and 
 they have seduced us from the right way. O LORD, give 
 them the double of our punishment ; and curse them with 
 a heavy curse ! O true believers, be not as those who 
 injured Moses ; but GOD cleared him from the scandal which 
 they had spoken concerning him -, 1 and he was of great con- 
 sideration in the sight of Goo. 2 O true believers, fear GOD, 
 and speak words well directed ; that God may correct your 
 works for you, and may forgive you your sins : and whoever 
 shall obey GOD and his apostle, shall enjoy great felicity. 
 We proposed the faith unto the heavens, and the earth, and 
 the mountains : and they refused to undertake the same, 
 and were afraid thereof ; but man undertook it : 3 verily 
 
 1 The commentators are not agreed what this injury was. Some say 
 that Moses using to wash himself apart, certain malicious people gave out 
 that he had a rupture (or, say others, that he was a leper, or an hermaphrodite), 
 and for that reason was ashamed to wash with them ; but GOD cleared him 
 from this aspersion by causing the stone on which he had laid his clothes 
 while he washed to run away with them into the camp, whither Moses followed 
 it naked ; and by that means the Israelites, in the midst of whom he was 
 gotten ere he was aware, plainly perceived the falsehood of the report. 
 Others suppose Karun's accusation of Moses is here intended (Chap. XXVIII.), 
 or else the suspicion of Aaron's murder, which was cast on Moses because 
 he was with him when he died on Mount Hpr ; of which latter he was justified 
 by the angels bringing his body and exposing it to public view, or, say some, 
 by the testimony of Aaron himself, who was raised to life for that purpose. 
 (Jallalo'ddin, Al Beidawi.) The passage is said to have been occasioned 
 by reflections which were cast on Mohammed, in his dividing certain spoils ; 
 and that when they came to his ear, he said, GOD be merciful unto my brother 
 Moses : he was wronged more than this, and bore it with patience. (Al Bokhari.) 
 
 2 Some copies for inda read abda, according to which the words should 
 be translated, And he was an illustrious servant of GOD. 
 
 3 By faith is here understood entire obedience to the law of GOD, which 
 is represented to be of so high concern (no less than eternal happiness or 
 misery depending on the observance or neglect thereof), and so difficult 
 in the performance, that if GOD should propose the same on the conditions 
 annexed, to the vaster parts of the creation, and they had understanding 
 to comprehend the offer, they would decline it, and not dare to take on them 
 a duty, the failing wherein must be attended with so terrible a consequence ; 
 and yet man is said to have undertaken it, notwithstanding his weakness 
 and the infirmities of his nature. Some imagine this proposal is not hypo- 
 thetical, but was actually made to the heavens, earth, and mountains, 
 which at their first creation were endued with reason, and that GOD told them 
 he had made a law, and had created paradise for the recompence of such 
 as were obedient to it, and hell for the punishment of the disobedient ; to 
 which they answered they were content to be obliged to perform the services 
 for which they were created, but would not undertake to fulfil the divine law 
 on those conditions, and therefore desired neither reward nor punishment ; 
 they add that when Adam was created, the same offer was made to him, 
 
CHAP, xxxiv.] SABA 419 
 
 he was unjust to himself, and foolish i 1 that GOD may punish 
 the hypocritical men and the hypocritical women, and the 
 idolaters, and the idolatresses ; and that GOD may be turned 
 unto the true believers, both men and women ; for GOD 
 is gracious and merciful. 
 
 XXXIV 
 
 THE CHAPTER OF SABA 2 
 
 Revealed at Mecca. 
 
 IN THE NAME OF THE MOST MERCIFUL GOD. 
 
 PRAISE be to GOD, unto whom belongeth whatever is in 
 the heavens and on earth : and unto him be praise 
 in the world to come ; for he is wise and intelligent. He 
 knoweth whatsoever entereth into the earth, 3 and whatso- 
 ever cometh out of the same, 4 and whatsoever descendeth 
 from heaven, 5 and whatsoever ascendeth thereto : 6 and he 
 is merciful and ready to forgive. The unbelievers say, 
 The hour of judgment will not come unto us. Answer, 
 Yea, by my LORD, it will surely come unto you ; it is 
 he who knoweth the hidden secret : the weight of an 
 ant, either in heaven or in earth, is not absent from him, 
 nor anything lesser than this, or greater, but the same is 
 written in the perspicuous book of his decrees ; that he may 
 recompense those who shall have believed and wrought 
 righteousness : they shall receive pardon and an honourable 
 provision. But they who endeavour to render our signs of 
 none effect, shall receive a punishment of painful torment. 
 Those unto whom knowledge hath been given, see that the 
 book which hath been revealed unto thee from thy LORD 
 is the truth, and directeth into the glorious and laudable 
 way. The unbelievers say to one another, Shall we show 
 you a man who shall prophesy unto you, that when ye shall 
 
 ami he accepted it. (Jallalo'ddin, Al Beidawi.) The commentators have 
 other explications of this passage, which it would be too prolix to transcribe. 
 
 1 Unjust to himself in not fulfilling his engagements and obeying the 
 law he had accepted, and foolish in not considering the consequence of his 
 disobedience and neglect. 
 
 2 Mention is made of the people of Saba in the fifteenth verse. 
 
 3 As the rain, hidden treasures, the dead, &c. 
 
 4 As animals, plants, metals, spring water, &c. 
 
 6 As the angels, scriptures, decrees of GOD, rain, thunder and lightning, &C. 
 6 As the angels, men's works, vapours, smoke, &c. (Al Beidawi.) 
 
420 THE KORAN [CHAP, xxxiv. 
 
 have been dispersed with a total dispersion, ye shall be 
 raised a new creature ? He hath forged a lie concerning 
 GOD, or rather he is distracted. But they who believe not 
 in the life to come, shall fall into punishment and a wide 
 error. Have they not therefore considered what is before 
 them, and what is behind them, of the heaven and the earth ? 
 If we please, we will cause the earth to open and swallow 
 them up, or will cause a piece of the heaven to fall upon 
 them : verily herein is a sign unto every servant, who 
 turneth unto God. We heretofore bestowed on David 
 excellence from us : and we said, O mountains, sing alternate 
 praises with him ; and we obliged the birds also to join there- 
 in. 1 And we softened the iron for him, saying, Make thereof 
 complete coats of mail, 2 and rightly dispose the small plates 
 which compose the same : and work ye righteousness, 
 family of David ; for I see that which ye do. And we made 
 the wind subject unto Solomon : 3 it blew in the morning for a 
 month, and in the evening for a month. And we made a 
 fountain of molten brass to flow for him. 4 And some of 
 the genii were obliged to work in his presence, by the will of 
 his LORD ; and whoever of them turned aside from our 
 command, we will cause him to taste the pain of hell fire. 5 
 They made for him whatever he pleased, of palaces, and 
 statues, 6 and large dishes like fishponds, 7 and cauldrons 
 standing firm on their trevets ; 8 and we said, Work righteous- 
 ness, family of David, with thanksgiving ; for few of my 
 servants are thankful. And when we had decreed that 
 Solomon should die, nothing discovered his death unto them, 
 except the creeping thing of the earth, which gnawed his 
 
 1 Chap. XXI. 
 
 2 See ibid. 
 
 3 See ibid, and Chap. XXVII. 
 
 4 This fountain they say was in Yaman, and flowed three days in a month. 
 (Al Beidawi, Jallalo'ddin.) 
 
 6 Or, as some expound the words, We caused him to taste the pain of burning ; 
 by which they understand the correction the disobedient genii received at 
 the hands of the angel set over them, who whipped them with a whip of fire. 
 
 6 Some suppose these were images of the angels and prophets, and that 
 the making of them was not then forbidden ; or else that they were not 
 such images as were forbidden by the law. Some say these spirits made 
 him two lions, which were placed at the foot of his throne, and two eagles, 
 which were set above it ; and that when he mounted it the lions stretched 
 out their paws, and when he sat down the eagles shaded him with their wings. 
 (Al Beidawi.) 
 
 7 Being so monstrously large that a thousand men might eat out of each 
 of them at once. 
 
 8 These cauldrons, they say, were cut out of the mountains of Yaman, 
 and were so vastly big that they could not be moved ; and people went up 
 to them by steps. (Jallalo'ddin.) 
 
CHAP, xxxiv.] SABA 421 
 
 staff. 1 And when his body fell down, thr genii plainly 
 perceived that if they had known that which is secret, they 
 had not continued in a vile punishment.' 7 The descendants oj 
 Saba 3 had heretofore a sign in their dwelling ; namely, two 
 gardens, on the right hand and on the left ; 4 and it was said 
 unto them, Eat ye of the provision of your LORD, and give 
 thanks unto him ; ye have a good country, and a gracious 
 LORD. But they turned aside/row what we had commanded 
 them : wherefore we sent against them the inundation 
 of Al Arem, 5 and we changed their two gardens for them 
 into two gardens producing bitter fruit, and tamarisks, 6 
 and some little fruit of the lote-tree. This we gave them in 
 reward, because they were ungrateful : is any thus rewarded 
 
 1 The commentators, to explain this passage, tell us that David, having 
 laid the foundations of the temple of Jerusalem, which was to be in lieu 
 of the tabernacle of Moses, when he died, left it to be finished by his son 
 Solomon, who employed the genii in the work : that Solomon, before the 
 edifice was quite completed, perceiving his end drew nigh, begged of GOD 
 that his death might be concealed from the genii till they had entirely finished 
 it : that GOD therefore so ordered it, that Solomon died as he stood at his 
 
 ?rayers, leaning on his staff, which supported the body in that posture a 
 all year ; and the genii, supposing him to be alive, continued their work 
 during that term, at the expiration whereof the temple being perfectly 
 completed, a worm, which had gotten into the staff, ate it through, and 
 the corpse fell to the ground and discovered the king's death. (Al Beidawi, 
 Jallalo'ddin.) Possibly this fable of the temple's being built by genii, and 
 not by men, might take its rise from what is mentioned in Scripture, that 
 the house was built of stone made ready before it was "brought thither ; so that 
 there was neither hammer, nor axe, nor any tool of iron heard in the house while 
 it was building (i Kings vi. 7) : the Rabbins indeed tell us of a worm, which 
 might assist the workmen, its virtue being such as to cause the rocks and 
 stones to fly in sunder. (Vide Kimhi, in loc. Buxt. Lex. Talm. p. 2456, et 
 Schickardi Tarich reg. Pers. p. 62.) Whether the worm which gnawed 
 Solomon's staff were of the same breed with this other, I know not ; but 
 the story has perfectly the air of a Jewish invention. 
 
 2 i.e., They had not continued in servile subjection to the command of 
 Solomon, nor had gone oh with the work of the temple. 
 
 3 Saba was the son of liYashhab, the son of Yarab, the son of Kahtan, 
 whose posterity dwelt in Yaman, in the city of Mareb, called also Saba, 
 about three days' journey from Sanaa. 
 
 4 That is, two tracts of land, one on this side of their city, and the other 
 on that, planted with trees, and made into gardens, which lay so thick and 
 close together, that each tract seemed to be one continued garden : or, 
 it may be, every house had a garden on each hand of it. (Al Beidawi.) 
 
 5 The commentators set down several significations of the word Al Arem 
 which are scarce worth mentioning : it most properly signifies mounds or 
 dams for the stopping or containing of water, and is here used for that stu- 
 pendous mound or building which formed the vast reservoir above the city 
 of Saba, described in another place (Sale, Prel. Disc. Sect. I.), and which, 
 for the great impiety, pride, and insolence of the inhabitants, was broken 
 down in the night by a mighty flood, and occasioned a terrible destruction. 
 Al Beidawi supposes this mound was the work of Queen Balkis, and that 
 the above-mentioned catastrophe happened after the time of Jesus Clxrist; 
 wherein he seems to be mistaken. 
 
 6 A low shrub bearing no fruit, and delighting in saltish and barren ground. 
 
422 THE KORAN [CHAP, xxxiv. 
 
 except the ungrateful ? And we placed becween them and 
 the cities which we have blessed, 1 cities situate near each 
 other ; and we made the journey easy between them, 2 saying, 
 Travel through the same by night and by day in security. 
 But they said, O LORD, put a greater distance between our 
 journeys : 3 and they were unjust unto themselves ; and we 
 made them the subject of discourse, and dispersed them 
 with a total dispersion. 4 Verily herein are signs, unto every 
 patient, grateful person. And Eblis found his opinion of 
 them to be true : 5 and they followed him, except a party of 
 the true believers : 6 and he had no power over them, unless 
 to tempt them, that we might know him who believed in the 
 life to come, from him who doubted thereof. Thy LORD 
 observeth all things. Say unto the idolaters, Call upon those 
 whom ye imagine to be gods, besides GOD, they are not masters 
 of the weight of an ant in heaven or on earth, neither 
 have they any share in the creation or government of the 
 same ; nor is any of them assistant to him therein. No 
 intercession will be of service in his presence, except the inter- 
 cession of him to whom he shall grant permission to intercede 
 JOY others : 7 and they shall wail in suspense until, when the 
 terror shall be taken off from their hearts, 8 they shall say to 
 
 1 viz., The cities of Syria. 
 
 * By reason of their near distance, so that during the whole journey a 
 traveller might rest in one town during the heat of the day, and in another 
 at night; nor was he obliged to carry provisions with him. (Jallal., Al 
 Beidawi.) 
 
 3 This petition they made out of covetousness, that the poor being obliged 
 to be longer on the road, they might make greater advantages in letting 
 out their cattle., and furnishing the travellers with provisions ; and GOD 
 was pleased to punish them by granting them their wish, and permitting 
 most of the cities, which were between Saba and Syria, to be ruined and 
 abandoned. (Al Beidawi.) 
 
 4 For the neighbouring nations justly wondered at so sudden and un- 
 foreseen a revolution in the affairs of this once flourishing people : whence 
 it became a proverbial saying, to express a total dispersion, that they were 
 gone and scattered like Saba. (Al Beidawi. Vide Gol. not in Alfrag. p. 87.) 
 Of the descendants of Saba, who quitted their country and sought new settle- 
 ments on this inundation, the tribe of Ghassan went into Syria, the tribe of 
 Anmar to Yathreb, the tribe of Jodham to Tehamah, the tribe of Al Azd 
 to Oman (Al Beidawi), the tribe of Tay to Najd, the tribe of Khozaah to 
 Batan Marr near Mecca, Banu Amela to a mountain, thence called the Moun- 
 tain of Amela, near Damascus, and others went to Hira in Irak, &c. (Vide 
 Poc. Spec. p. 42, 45, and 66.) 
 
 6 Either his opinion of the Sabasans, when he saw them addicted to pride 
 and ingratitude, and the satisfying their lusts ; or else the opinion he enter- 
 tained of all mankind at the fall of Adam, or at his creation, when he heard 
 the angels say, Wiltthou place in the earth one who will do evil therein, and 
 shed blood! (See Chaps. II., VII. and XV.) 
 
 6 Who were saved from the common destruction. 
 
 7 See Chap. XIX. p. 304. 
 
 8 i.e., From the hearts of the intercessors, and of those for whom GOD 
 
CHAP, xxxiv.] SABA 423 
 
 one another, What doth your LORD say ? They shall answer, 
 That which is just : and he is the high, the great God. Say, 
 Who provideth food for you from heaven and earth ? 
 Answer, GOD ; and either we, or ye, follow the true direction, 
 or are in a manifest error. Say, Ye shall not be examined 
 concerning what we shall have committed : neither shall 
 we be examined concerning what ye shall have done. Say, 
 Our LORD will assemble us together at the last day : then 
 will he judge between us with truth ; and he is the judge, 
 the knowing. Say, Show me those whom ye have joined as 
 partners with him ? Nay ; rather he is the mighty, the wise 
 GOD. We have not sent thee otherwise than unto mankind 
 in general, a bearer of good tidings, and a denouncer of 
 threats : but the greater part of men do not understand. 
 And they say, When will this threat be fulfilled, if ye speak 
 truth ? Answer, A threat is denounced unto you of a day 
 which ye shall not retard one hour, neither shall ye hasten. 
 The unbelievers say, We will by no means believe in this 
 Koran, nor in that which hath been revealed before it. 1 But 
 if thou couldst see when the unjust doers shall be set before 
 their LORD ! They will iterate discourse with one another : 
 those who were esteemed weak shall say unto those who 
 behaved themselves arrogantly, 2 Had it not been jor you, 
 verily we had been true believers. They who behaved 
 themselves arrogantly shall say unto those who were 
 esteemed weak, Did we turn you aside from the true direc- 
 tion, after it had come unto you ? On the contrary, ye 
 acted wickedly of your own free choice. And they who 
 were esteemed weak shall say unto those who behaved with 
 arrogance, Nay, but the crafty plot which ye devised by 
 night and by day, occasioned our ruin, when ye commanded 
 us that we should not believe in GOD, and that we should 
 set up other gods as equal unto him. And they shall conceal 
 their repentance, 3 after they shall have seen the punishment 
 prepared for them. And we will put yokes on the necks of 
 those who shall have disbelieved : shall they be rewarded any 
 otherwise than according to what they shall have wrought ? 
 
 shall allow them to intercede, by the permission which he shall then errant 
 them ; for no angel or prophet shall dare to speak at the last day wuhout 
 the divine leave. 
 
 1 It is said that the infidels of Mecca, having inquired of the Jews and 
 Christians concerning the mission of Mohammed, were assured by them that 
 they found him described as the prophet who should come, both in the Pen- 
 tateuch and in the Gospel ; at which they were very angry, and broke out 
 into the words here recorded. (Al Beid^wi.) 
 
 3 See Chap. XIV. p. 247. 3 See Chap. X. p. 204. 
 
424 THE KORAN [CHAP, xxxiv. 
 
 We have sent no warner unto any city but the inhabitants 
 thereof who lived in affluence said, Verily we believe not 
 that with which ye are sent. And those oj Mecca also say, We 
 abound in riches and children more than ye, and we shall 
 not be punished hereafter. Answer, Verily my LORD will 
 bestow provision in abundance unto whom he pleaseth, and 
 will be sparing unto whom he pleaseth : but the greater part 
 of men know not this. Neither your riches nor your chil- 
 dren are the things which shall cause you to draw nigh unto 
 us with a near approach : only whoever believeth, and 
 worketh righteousness, they shall receive a double reward 
 for that which they shall have wrought ; and they shall 
 dwell in security, in the upper apartments oj paradise. But 
 they who s" ill endeavour to render our signs of none effect, 
 shall be delivered up to punishment. Say, Verily my LORD 
 will bestow provision in abundance unto whom he pleaseth 
 of his servants, and will be sparing unto whom he pleaseth : 
 and whatever thing ye shall give in alms, he will return it ; 
 and he is the best provider of food. On a certain day he 
 shall gather them all together : then shall he say unto the 
 angels, Did these worship you ? And the angels shall answer, 
 GOD forbid ! thou art our friend, and not these : but they 
 worshipped devils ; the greater part of them believed in 
 them. On this day the one of you shall not be able either 
 to profit or to hurt the other. And we will say unto those 
 who have acted unjustly, Taste ye the pain of hell fire, which 
 ye rejected as a falsehood. When our evident signs are 
 read unto them, they say oj thee, Mohammed, This is no 
 other than a man, who seeketh to turn you aside from the 
 gods which your fathers worshipped. And they say oj the 
 Koran, This is no other than a lie blasphemously forged. 
 And the unbelievers say of the truth, when it is come unto 
 them, This is no other than manifest sorcery : yet we have 
 given them no books oj scripture wherein to exercise them- 
 selves, nor have we sent unto them any warner before thee. 
 They who were before them in like manner accused their 
 prophets of imposture : but these have not arrived unto the 
 tenth part of the riches and strength which we had bestowed 
 on the former : and they accused my apostles of imposture ; 
 and how severe was my vengeance ! Say, Verily I advise 
 you unto one thing, namely, that ye stand before GOD by 
 two and two, and singly ; x and then consider seriously, and 
 
 1 i.e.. That ye set yourselves to deliberate and judge of me and my pre- 
 tensions coolly and sincerely, as in the sight of GOD, without passion or 
 
CHAP, xxxiv .^ SABA 425 
 
 you will find that there is no madness in your companion 
 Mohammed : he is no other than a warner unto you, sent 
 before a severe punishment. Say, I ask not of you any 
 reward jor my preaching ; * it is your own, either to give or 
 not : 2 my reward is to be expected from GOD alone ; and he 
 is witness over all things. Say, Verily my LORD sendeth 
 down the truth to his prophets : he is the knower of secrets. 
 Say, Truth is come, and falsehood is vanished, and shall not 
 return any more. Say, If I err, verily I shall err only against 
 my own soul : but if I be rightly directed, it will be by that 
 which my LORD revealeth unto me ; for he is ready to hear, 
 and nigh unto those who call upon him. If thou couldst see, 
 when the unbelievers shall tremble, 3 and shall find no refuge, 
 and shall be taken from a near place, 4 and shall say, We 
 believe in him ! But how shall they receive the faith from 
 a distant place : 5 since they had before denied him, and 
 reviled the mysteries of faith, from a distant place ? And 
 a bar shall be placed between them and that which they 
 shall desire ; as it hath been done with those who behaved 
 like them heretofore : because they have been in a doubt 
 which hath caused scandal. 
 
 prejudice. The reason why they are ordered to consider either alone, or 
 by two and two at most together, is because in larger assemblies, where 
 noise, passion, and prejudice generally prevail, men have not that freedom 
 of judgment which they have in private. (Al Beidawi.) 
 
 1 Mohammed, having in the preceding words answered the imputation 
 of madness or vain enthusiasm, by appealing to their cooler thoughts of 
 him and his actions, endeavours by these to clear himself of the suspicion 
 of any worldly! view or interest, declaring that he desired no salary or support 
 from them for executing his commission, but expected his wages from GOD 
 alone. 
 
 8 See Chap. XXV. p. 358. 
 
 3 viz., At their death, or the day of judgment, or the battle of Bedr. 
 (Al Beidawi.) 
 
 4 That is, from the outside of the earth to the inside thereof ; or, from 
 before GOD'S tribunal to hell fire ; or, from the plain of Bedr to the well 
 into which the dead bodies of the slain were thrown. (Al Beidawi.) 
 
 6 i.e., When they are in the other world ; whereas faith is to be received 
 in this. 
 
426 THE KORAN [CHAP. xxxv. 
 
 XXXV 
 
 THE CHAPTER OF THE CREATOR 1 
 
 Revealed at Mecca. 
 
 IN THE NAME OF THE MOST MERCIFUL GOD. 
 
 PRAISE be unto GOD, the Creator of heaven and earth ; 
 who maketh the angels his messengers, furnished with 
 two, and three, and four pairs of wings : 2 GOD maketh what 
 he pleaseth unto his creatures ; for GOD is almighty. The 
 mercy which GOD shall freely bestow on mankind, there is 
 none who can withhold ; and what he shall withhold, there 
 is none who can bestow, besides him : and he is the mighty, 
 the wise. O men, remember the favour of GOD towards 
 you : is there any creator, besides GOD, who provideth food 
 for you from heaven and earth ? There is no GOD but he : 
 how therefore are ye turned aside jrom acknowledging his 
 unity ? If they accuse thee of imposture, apostles before 
 thee have also been accused of imposture ; and unto GOD 
 shall all things return. O men, verily the promise of GOD 
 is true : let not therefore the present life deceive you, neither 
 let the deceiver deceive you concerning GOD : for Satan is 
 an enemy unto you ; wherefore hold him for an enemy : he 
 only inviteth his confederates to be the inhabitants of hell. 
 For those who believe not there is prepared a severe tor- 
 ment : but for those who shall believe and do that which 
 is right, is prepared mercy and a great reward. Shall he 
 therefore for whom his evil work hath been prepared, and 
 who imagineth it to be good, be as he who is rightly disposed 
 and discerneth the truth ? Verily GOD will cause to err whom 
 he pleaseth, and will direct whom he pleaseth. Let not 
 thy soul therefore be spent in sighs for their sakes, on account 
 of their obstinacy ; for GOD well knoweth that which they 
 do. It is GOD who sendeth the winds, and raiseth a cloud ; 
 and we drive the same unto a dead country, and thereby 
 quicken the earth after it hath been dead : so shall the 
 
 1 Some entitle this chapter The Angels : both words occur in the first verse. 
 
 1 That is, some angels have a greater and some a lesser number of wings, 
 according to their different orders, the words not being designed to express 
 the particular number. Gabriel is said to have appeared to Mohammed 
 on the night he made his journey to heaven, with no less than six hundred 
 wings. (Al Beidawi.) 
 
CHAP, xxxv.] THE CREATOR 427 
 
 resurrection be. 1 Whoever desireth excellence, unto GOD 
 doth all excellence belong : unto him ascendeth the good 
 speech ; and the righteous work will he exalt. But as for 
 them who devise wicked plots, 2 they shall suffer a severe 
 punishment ; and the device of those men shall be rendered 
 vain. GOD created you first of the dust, and afterwards of 
 seed : 3 and he hath made you man and wife. No female 
 conceiveth, or bringeth forth, but with his knowledge. 
 Nor is anything added unto the age of him whose life is pro- 
 longed, neither is anything diminished from his age, but 
 the same is written in the book of God's decrees. Verily 
 this is easy with GOD. The two seas are not to be held in 
 comparison : this is fresh and sweet, pleasant to dn'nk ; 
 but that is salt and bitter : 4 yet out of each of them ye eat 
 fish, 5 and take ornaments 6 for you to wear. Thou seest 
 the ships also ploughing the waves thereof, that ye may 
 seek to enrich yourselves by commerce, of the abundance of 
 God : peradventure ye will be thankful. He causeth the 
 night to succeed the day, and he causeth the day to succeed 
 the night ; and he obligeth the sun and the moon to perform 
 their services : each of them runneth an appointed course. 
 This is GOD, your LORD : his is the kingdom. But the 
 idols which ye invoke besides him have not the power even 
 over the skin of a date-stone : if ye invoke them, they will 
 not hear your calling ; and although they should hear, yet 
 they would not answer you. On the day of resurrection 
 they shall disclaim your having associated them with God : 
 and none shall declare unto thee the truth, like one who is well 
 acquainted therewith. O men, ye have need of GOD ; but 
 GOD is self-sufficient, and to be praised. If he pleaseth, he 
 can take you away, and produce a new creature in your 
 stead : neither will this be difficult with GOD. A burdened 
 soul shall not bear the burden of another : and if a heavily 
 burdened soul call on another to bear part of its burden, no 
 part thereof shall be borne by the person who shall be called 
 on, although he be ever so nearly related. Thou shalt 
 admonish those who fear their LORD in secret, and are 
 constant at prayer : and whoever cleanseth himself from the 
 
 1 See Chap. XXIX. p. 389. 
 
 2 As the Koreish did against Mohammed. See Chap. VIII. p. 170. 
 
 3 See Chap. XXII. p. 327. 
 
 4 That is, the two collective bodies of salt water and fresh. See Chap. 
 XXV. p. 358. 
 
 5 See Chap. XVI. p. 257. 
 
 6 As pearls and coral. 
 
428 THE KORAN [CHAP. xxxv. 
 
 guilt oj disobedience, cleanseth himself to the advantage oj 
 his own soul ; for all shall be assembled before GOD at the 
 last day. The blind and the seeing shall not be held equal ; 
 neither darkness and light ; nor the cool shade and the 
 scorching wind : neither shall the living and the dead be 
 held equal. 1 GOD shall cause him to hear whom he pleaseth : 
 but thou shalt not make those to hear who are in their graves. 2 
 Thou art no other than a preacher : verily we have sent 
 thee with truth, a bearer of good tidings, and a denouncer 
 of threats. There hath been no nation, but a preacher hath 
 in past times been conversant among them : if they charge 
 thee with imposture, they who were before them likewise 
 charged their apostles with imposture. Their apostles came 
 unto them with evident miracles, and with divine writings, 3 
 and with the enlightening book : 4 afterwards I chastised those 
 who were unbelievers, and how severe was my vengeance ! 
 Dost thou not see that GOD sendeth down rain from heaven, 
 and that we thereby produce fruits of various colours ? 5 In the 
 mountain also there are some tracts white and red, of various 
 colours ; 6 and others are of a deep black : and of men, and 
 beasts, and cattle there are whose colours are in like manner 
 various. Such only of his servants fear GOD as are endued 
 with understanding : verily GOD is mighty and ready to 
 forgive. Verily they who read the book of GOD, and are 
 constant at prayer, and give alms out of what we have 
 bestowed on them, both in secret and openly, hope for a 
 merchandise which shall not perish : that GOD may fully 
 pay them their wages, and make them a superabundant 
 addition of his liberality ; for he is ready to forgive the 
 faults oj his servants, and to requite their endeavours. That 
 which we have revealed unto thee of the book of the Koran, 
 is the truth, confirming the scriptures which were revealed 
 before it ; for GOD knoweth and regardeth his servants. 
 And we have given the book of the Koran in heritage unto 
 such of our servants as we have chosen : of them there is 
 one who injureth his own soul ; 7 and there is another of them 
 
 1 This passage expresses the great difference between a true believer and 
 an infidel, truth and vanity, and their future reward and punishment. 
 
 * i.e., Those who obstinately persist in their unbelief, who are compared 
 to the dead. 
 
 3 As the volumes delivered to Abraham, and to other prophets before 
 Moses. 
 
 4 viz., The law or the gospel. 
 
 5 That is, of different kinds. See Chap. XVI. 
 1 Being more or less intense. (Al Beidawi.) 
 
 7 By not practising what he is taught and commanded in the KorSn 
 
CHAP, xxxv.] THE CREATOR 429 
 
 who keepeth the middle way ; 1 and there is another of them 
 who outstrippeth others in good works, by the permission of 
 GOD. This is the great excellence. They shall be intro- 
 duced into gardens of perpetual abode ; they shall be adorned 
 therein with bracelets of gold and pearls, and their clothing 
 therein shall be of silk : and they shall say, Praise be unto 
 GOD, who hath taken away sorrow from us ! verily our 
 LORD is ready to forgive the sinners, and to reward the 
 obedient : who hath caused us to take up our rest in a dwell- 
 ing of eternal stability, through his bounty, wherein no 
 labour shall touch us, neither shall any weariness affect us. 
 But for the unbelievers is prepared the fire of hell : it shall 
 not be decreed them to die a second time ; neither shall any 
 part of the punishment thereof be made lighter unto them. 
 Thus shall every infidel be rewarded. And they shall cry 
 out aloud in hell, saying, LORD, take us hence, and we will 
 work righteousness, and not what we have formerly wrought. 
 But it shall be answered them, Did we not grant you lives 
 of length sufficient, that whoever would be warned might be 
 warned therein ; and did not the preacher 2 come unto 
 you ? taste, therefore, the pains oj hell. And the unjust 
 shall have no protector. Verily GOD knoweth the secrets 
 both of heaven and earth, for he knoweth the innermost 
 parts of the breasts oj men. It is he who hath made you 
 to succeed in the earth. Whoever shall disbelieve, on him 
 be his unbelief : and their unbelief shall only gain the 
 unbelievers greater indignation in the sight of their LORD ; 
 and their unbelief shall only increase the perdition of the 
 unbelievers. Say, what think ye of your deities which ye 
 invoke besides GOD ? Shew me what part of the earth they 
 have created. Or had they any share in the creation of 
 the heavens ? Have we given unto the idolaters any book 
 of revelations, so that they may rely on any proof therefrom 
 to authorize their practice ? Nay : but the ungodly make 
 unto one another only deceitful promises. Verily GOD 
 sustaineth the heavens and the earth, lest they fail :' and 
 if they should fail, none could support the same besides 
 him ; he is gracious and merciful. The Koreish swore by 
 GOD, with a most solemn oath, that if a preacher had come 
 unto them, they would surely have been more willingly 
 directed than any nation. But now a preacher is come unto 
 
 1 That is, who meaneth well, and performeth his duty for the most part, 
 but not perfectly. 
 
 2 viz., Mohammed. 
 
430 THE KORAN [CHAP, xxxvi. 
 
 them, it hath only increased in them their aversion from 
 the truth, their arrogance in the earth, and their contriving 
 of evil ; but the contrivance of evil shall only encompass 
 the authors thereof. Do they expect any other than the 
 punishment awarded against the unbelievers of former times ? 
 For thou shalt not find any change in the ordinance of GOD ; 
 neither shalt thou find any variation in the ordinance of 
 GOD. Have they not gone through the earth, and seen 
 what hath been the end of those who were before them ; 
 although they were more mighty in strength than they ? 
 GOD is not to be frustrated by anything either in heaven 
 or on earth ; for he is wise and powerful. If GOD should 
 punish men according to what they deserve, he would not 
 leave on the back of the earth so much as a beast : but he 
 respiteth them to a determined time ; and when their time 
 shall come, verily GOD will regard his servants. 
 
 XXXVI 
 
 THE CHAPTER OF Y. S. 
 
 Revealed at Mecca. 
 
 IN THE NAME OF THE MOST MERCIFUL GOD. 
 
 YS. 1 / swear by the instructive Koran, that thou art one 
 of the messengers of God, sent to show the right way. 
 This is a revelation of the most mighty, the merciful God : 
 that thou mayest warn a people whose fathers were not 
 warned, and who live in negligence. Our sentence 2 hath 
 justly been pronounced against the greater part of them ; 
 wherefore they shall not believe. We have put yokes 3 on 
 their necks, which come up to their chins ; and they are forced 
 to hold up their heads : and we have set a bar before them, 
 and a bar behind them ; 4 and we have covered them with 
 
 1 The meaning of these letters is unknown. (See Sale, Prel. Disc. Sect. 
 Ill): some however, from a tradition of Ebn Abbas, pretend they stand 
 for Ya insdn, i.e., O man. This chapter, it is said, had several other titles 
 given it by Mohammed himself, and particularly that of The heart of the 
 Koran. The Mohammedans read it to dying persons in their last agony. 
 (Vide Bobov. De Visit. /Egrot. p. 17.) 
 
 2 viz., The sentence of damnation, which GOD pronounced against the great 
 part of genii and men at the fall of Adam. (See Chaps. VII. and XL) 
 
 3 Or collars, such as are described in Chap. XIII. p. 240. 
 
 4 That is, we have placed obstacles to prevent their looking either 
 forwards or backwards. The whole passage represents the blindness and 
 invincible obstinacy with which GOD justly curses perverse and reprobate 
 men. 
 
CHAP, xxxvi.] Y.S. 431 
 
 darkness ; wherefore they shall not see. 1 It shall be equal 
 unto them whether thou preach unto them, or do not preach 
 unto them ; they shall not believe. But thou shalt preach 
 with effect unto him only who followeth the admonition of the 
 Koran, and feareth the Merciful in secret. Wherefore bear 
 good tidings unto him, of mercy, and an honourable reward. 
 Verily we will restore the dead to life, and will write down 
 their works which they shall have sent before them, and their 
 footsteps which they shall have lejt behind, them ; 2 and every- 
 thing do we set down in a plain register. Propound unto 
 them as an example the inhabitants of the city of Antioch, 
 when the apostles of Jesus came thereto : 3 when we sent unto 
 them two of the said apostles ; 4 but they charged them with 
 imposture. Wherefore we strengthened them with a third. 5 
 
 1 It is said that when the Koreish, in pursuance of a resolution they had 
 taken, had sent a select number to beset Mohammed's house, and to kill 
 him (see Sale, Prel. Disc. Sect. II.), the prophet, having caused Ali to lie 
 down on his bed to deceive the assassins, went out and threw a handful of 
 dust at them, repeating the nine first verses of this chapter, which end here ; 
 and they were thereupon stricken with blindness, so that they could not 
 see him. (Vide Abulf. Vit. Moh. p. 50.) 
 
 2 As their good or evil example, doctrine, &c. 
 
 8 To explain this passage, the commentators tell the following story : 
 The people of Antioch being idolaters, Jesus sent two of his disciples thither 
 to preach to them ; and when they drew near the city they found Habib, 
 surnamed Al Najjar, or the carpenter, feeding sheep, and acquainted him with 
 their errand ; whereupon he asked them what proof they had of their veracity, 
 and they told him they could cure the sick, and the blind, and the lepers ; 
 and to demonstrate the truth of what they said, they laid their hands on a 
 child of his who was sick, and immediately restored him to health. Habib 
 was convinced by this miracle, and believed ; after which they went into 
 the city and preached the worship of one true GOD, curing a great number 
 of people of several infirmities : but at length, the affair coming to the prince's 
 ear, he ordered them to be imprisoned for endeavouring to seduce the people. 
 When Jesus heard of this, he sent another of his disciples, generally supposed 
 to have been Simon Peter, who, coming to Antioch, and appearing as a zealous 
 idolater, soon insinuated himself into the favour of the inhabitants and of 
 their prince, and at length took an opportunity to desire the prince would 
 order the two persons who, as he was informed, had been put in prison for 
 broaching new opinions, to be brought before him to be examined ; and 
 accordingly they were brought : when Peter, having previously warned them 
 to take no notice that they knew him, asked them who sent them, to which 
 they answered, GOD, who had created all things, and had no companion. 
 He then required some convincing proof of their mission, upon which they 
 restored a blind person to his sight and performed some other miracles, 
 with which Peter seemed not to be satisfied, for that, according to some, he 
 did the very same miracles himself, but declared that, if their GOD could 
 enable them to raise the dead, he would believe them ; which condition the 
 two apostles accepting, a lad was brought who had been dead seven days, 
 and at their prayers he was raised to life ; and thereupon Peter acknowledged 
 himself convinced, and ran and demolished the idols, a great many of the 
 people following him, and embracing the true faith ; but those who believed 
 not were destroyed by the cry of the angel Gabriel. (Al Zamakh., Al Beidawi, 
 &c. Vide etiam Marracc. in Ale. p. 580.) 
 
 * Some say these two were John and Paul ; but others name different 
 persons. 6 viz. Simon Peter. 
 
432 THE KORAN [CHAP, xxxvi. 
 
 And they said, Verily we are sent unto you by God. The 
 inhabitants answered, Ye are no other than men, as we are ; 
 neither hath the Merciful revealed anything unto you : ye 
 only publish a lie. The apostles replied, Our LORD knoweth 
 that we are really sent unto you : and our duty is only public 
 preaching. Those oj Antioch said, Verily we presage evil 
 from you : if ye desist not from preaching, we will surely 
 stone you, and a painful punishment shall be inflicted on 
 you by us. The apostles answered, Your evil presage is with 
 yourselves : * although ye be warned, will ye persist in your 
 errors ? Verily ye are a people who transgress exceedingly. 
 And a certain man 2 came hastily from the farther parts of 
 the city, and said, O my people, follow the messengers of 
 God ; follow him who demandeth not any reward of you : 
 for these are rightly directed. (XX II I.) 3 What reason 
 have I that I should not worship him who hath created me ? 
 for unto him shall ye return. Shall I take other gods besides 
 him ? If the Merciful be pleased to afflict me, their inter- 
 cession will not avail me at all, neither can they deliver me : 
 then should I be in a manifest error. Verily I believe in your 
 LORD ; wherefore hearken unto me. But they stoned him : 
 and as he died, it was said unto him, Enter thou into paradise. 
 And he said, that my people knew how merciful GOD hath 
 been unto me ! for he hath highly honoured me. And we 
 sent not down against his people, after they had slain him, 
 an army from heaven, nor the other instruments oj destruction 
 which we sent down on unbelievers in former days : 4 there was 
 only one cry of Gabriel from heaven, and behold, they became 
 utterly extinct. O the misery of men ! No apostle comet h 
 unto them, but they laugh him to scorn. Do they not con- 
 sider how many generations we have destroyed before them ? 
 Verily they shall not return unto them : but all of them in 
 general shall be assembled before us. One sign of the 
 resurrection unto them is the dead earth : we quicken 
 the same by the rain, and produce thereout various sorts 
 of grain, of which they eat. And we make therein 
 gardens of palm-trees, and vines ; and we cause springs 
 
 1 i.e., If any evil befall you, it will be the consequence of your own obstin- 
 acy and unbelief. See Chap. XXVII. p. 373- 
 
 a This was Habib al Najjar, whose martyrdom is here described. His 
 tomb is still shown near Antioch, and is much visited by the Mohammedans. 
 (Vide Schultens, Indie. Geogr. ad Calcem Vitas Saladini, voce Antiochia.) 
 
 a The twenty-third section begins here. See Sale, Prel. Disc. p. 63. 
 
 * As a deluge, or a shower of stones, or a suffocating wind, &c. The words 
 may also be translated, Nor did we determine to send down such executioners 
 9f our justice. 
 
CHAP, xxxvi.] Y.S. 433 
 
 to gush forth in the same : that they may eat of the 
 fruits thereof, and of the labour of their hands. Will 
 they not therefore give thanks ? Praise be unto him who 
 hath created all the different kinds, both of vegetables, which 
 the earth bringeth forth, and of their own species, by form- 
 ing the two sexes, and also the various sorts of things which 
 they know not. The night also is a sign unto them : we 
 withdraw the day from the same, and behold, they are 
 covered with darkness : and the sun hasteneth to his place 
 of rest. 1 This is the disposition of the mighty, the wise 
 God. And for the moon have we appointed certain man- 
 sions, 2 until she change and return to be like the old branch 
 of a palm-tree. 3 It is not expedient that the sun should 
 overtake the moon in her course ; neither doth the night 
 outstrip the day : but each of these luminaries moveth in a 
 peculiar orbit. It is a sign also unto them, that we carry 
 their offspring in the ship filled with merchandise ; 4 and that 
 we have made for them other conveniences like unto it, 5 
 whereon they ride. If we please, we drown them, and 
 there is none to help them ; neither are they delivered, unless 
 through our mercy, and that they may enjoy life for a season. 
 When it is said unto them, Fear that which is before you, 
 and that which is behind you, 6 that ye may obtain mercy ; 
 they withdraw from thee : and thou dost not bring them one 
 sign, of the signs of their LORD, but they turn aside from 
 the same. And when it is said unto them, Give alms of that 
 which GOD hath bestowed on you ; the unbelievers say unto 
 those who believe, by way of mockery, Shall we feed him 
 whom GOD can feed, if he pleaseth ? 7 Verily ye are in no 
 
 1 That is, he hasteneth to run his daily course, the setting of the sun 
 resembling a travellers going to rest. Some copies vary in this place, and 
 instead of limostakarrin laha, read la mostakarra laha ; according to which 
 the sentence should be rendered, The sun runneth his course without ceasing, 
 and hath not a place of rest. 
 
 2 viz., These are twenty-eight constellations, through one of which the 
 moon passes every night, thence called the mansions or houses of the moon. 
 (See Sale, Prel. Disc. Sect. I.) 
 
 3 For when a palm-branch grows old, it shrinks, and becomes crooked and 
 yellow, not ill representing the appearance of the new moon. 
 
 4 Some suppose that the deliverance of Noah and his companions in the 
 ark is here intended ; and then the words should be translated, That we carried 
 their progeny in the ark filled with living creatures. 
 
 6 As camels, which are the land-ships ; or lesser vessels and boats. 
 8 i.e., The punishment of this world and of the next. 
 
 7 When the poor Moslems asked alms of the richer Koreish, they told 
 them that if GOD could provide for them, as they imagined, and did not, 
 it was an argument that they deserved not his favour so well as themselves : 
 whereas GOD permits some to be in want, to try the rich and exercise their 
 charity. 
 
434 THE KORAN [CHAP, xxxvi. 
 
 other than a manifest error. And they say^ When will this 
 promise of the resurrection be fulfilled, if ye speak truth ? 
 They only wait for one sounding of the trumpet?- which 
 shall overtake them while they are disputing together ; 
 and they shall not have time to make any disposition oj their 
 effects, neither shall they return to their family. And the 
 trumpet shall be sounded again ; 2 and behold they shall 
 come forth from their graves, and hasten unto their LORD. 
 They shall say, Alas for us ! who hath awakened us from 
 our bed ? 3 This is what the Merciful promised us ; and 
 his apostles spoke the truth. It shall be but one sound of 
 the trumpet, and behold, they shall be all assembled before 
 us. On this day no soul shall be unjustly treated in the 
 least ; neither shall ye be rewarded, but according to what 
 ye shall have wrought. On this day the inhabitants of 
 paradise shall be wholly taken up with joy ; they and their 
 wives shall rest in shady groves, leaning on magnificent 
 couches. There shall they have fruit, and they shall obtain 
 whatever they shall desire. Peace shall be the word spoken 
 unto the righteous, by a merciful LORD : but he shall say 
 unto the wicked, Be ye separated this day, O ye wicked, from 
 the righteous. Did I not command you, O sons of Adam, 
 that ye should not worship Satan ; because he was an open 
 enemy unto you ? And did I not say, Worship me ; this 
 is the right way ? But now hath he seduced a great 
 multitude of you : did ye not therefore understand ? This 
 is hell, with which ye were threatened : be ye cast into the 
 same this day, to be burned ; for that ye have been unbe- 
 lievers. On this day we will seal up their mouths, that they 
 shall not open them in their own defence ; and their hands shall 
 speak unto us, and their feet shall bear witness of that which 
 they have committed. 4 If we pleased we could put out 
 their eyes, and they might run with emulation in the way 
 they use to take ; and how should they see their error ? And 
 if we pleased we could transform them into other shapes, 
 in their places where they should be found ; and they should 
 not be able to depart : neither should they repent. 5 Unto 
 whomsoever we grant a long life, him do we cause to bow 
 
 1 See Sale, Prel. Disc. Sect. IV., and the notes to Chap. XXXIX. 
 
 2 See Sale, Prel. Disc. Sect. IV. pp. 88, 89. 
 
 3 For they shall sleep during the interval between these two blasts of 
 the trumpet, and shall feel no pain. (Jallalo'ddm.) 
 
 * See Sale, Prel. Disc. Sect. IV. p. 93. 
 
 6 That is, They deserve to be thus treated for their infidelity and dis- 
 obedience ; but we bear with them out of mercy, and grant them respite. 
 
CHAP, xxxvi.] Y.S. 435 
 
 down his body through age. Will they not therefore under- 
 stand ? We have not taught Mohammed the art of poetry ; * 
 nor is it expedient for him to be a poet. This book is no other 
 than an admonition from God, and a perspicuous Koran ; 
 that he may warn him who is living : 2 and the sentence of 
 condemnation will be justly executed on the unbelievers. 
 Do they not consider that we have created for them, among 
 the things which our hands have wrought, cattle of several 
 kinds, of which they are possessors ; and that we have put 
 the same in subjection under them ? Some of them are for 
 their riding ; and on some of them do they feed : and they 
 receive other advantages therefrom ; and of their milk do 
 they drink. Will they not, therefore, be thankful ? They 
 have taken other gods, besides GOD, in hopes that they may 
 be assisted by them : but they are not able to give them 
 any assistance : yet are they a party of troops ready to 
 defend them. Let not their speech, therefore, grieve thee : 
 we know that which they privately conceal, and that which 
 they publicly discover. Doth not man know that we have 
 created him of seed ? yet behold, he is an open disputer 
 against the resurrection ; and he propoundeth unto us a 
 comparison, and forgetteth his creation. He saith, Who 
 shall restore bones to life, when they are rotten ? 3 Answer, 
 He shall restore them to life who produced them the first 
 time : for he is skilled in every kind of creation : who giveth 
 you fire out of the green tree, 4 and behold, ye kindle your 
 fuel from thence. Is not he who hath created the heavens 
 and the earth, able to create new creatures like unto them ? 
 Yea, certainly : for he is the wise Creator. His command, 
 when he willeth a thing, is only that he saith unto it, Be ; 
 and it is. Wherefore praise be unto him, in whose hand 
 is the kingdom of ah 1 things, and unto whom ye shall return 
 at the last day. 
 
 1 This is in answer to the infidels, who pretended the Koran was only a 
 poetical composition. 
 
 2 i.e., Endued with understanding ; the stupid and careless being like 
 dead persons. (Al Beidawi.) 
 
 3 See Chap. XVI. p. 257. 
 
 4 The usual way of striking fire in the East is by rubbing together two 
 pieces of wood, one of which is commonly of the tree called markh, and the 
 other of that called afar : and it will succeed even though the wood be green 
 and wet. (Vide Hyde, de Rel. Vet. Pers. c. 25, p. 333, &c.) 
 
436 THE KORAN [CHAP, xxxvil, 
 
 XXXVII 
 
 THE CHAPTER OF THOSE WHO RANK THEMSELVES IN ORDER 
 
 Revealed at Mecca. 
 
 IN THE NAME OF THE MOST MERCIFUL GOD. 
 
 BY the angels who rank themselves in order ;* and by 
 those who drive forward and dispel the clouds : 2 and 
 by those who read the Koran for an admonition ; verily 
 your GOD is one : the LORD of heaven and earth, and of 
 whatever is between them, and the LORD of the east. 3 We 
 have adorned the lower heaven with the ornament of the 
 stars : and we have placed therein a guard against every 
 rebellious devil ; that they may not listen to the discourse 
 of the exalted princes (for they are darted at from every 
 side, to repel them, and a lasting torment is prepared for 
 them) ; except him who catcheth a word by stealth, and 
 is pursued by a shining flame. 4 Ask the Meccans, therefore, 
 whether they be stronger by nature, or the angels whom we 
 have created ? We have surely created them of stiff clay. 
 Thou wonderest at God's power, and their obstinacy ; but 
 they mock at the arguments urged to convince them : when 
 they are warned, they do not take warning ; and when they 
 see any sign, they scoff thereat, and say, This is no other 
 than manifest sorcery : after we shall be dead, and become 
 dust and bones, shall we be really raised to life, and our 
 forefathers also ? Answer, Yea : and ye shall then be 
 despicable. There shall be but one blast of the trumpet, 
 and they shall see themselves raised : and they shall say, 
 Alas for us ! this is the day of judgment ; this is the day of 
 distinction between the righteous and the wicked, which ye 
 
 1 Some understand by these words the souls of men who range themselves 
 in obedience to GOD'S laws, and put away from them all infidelity and corrupt 
 doings ; or the souls of those who rank themselves in battle array to fight 
 for the true religion, and push on their horses to charge the infidels, &c. 
 (Al Beidawi.) 
 
 * Or, who put in motion all bodies, in the upper and lower world, according 
 to the divine command ; or, who keep off men from disobedience to GOD, 
 by inspiring them with good thoughts and inclinations ; or, who drive away 
 the devils from them, &c. (Al Beidawi.) 
 
 3 The original word, being in the plural number, is supposed to signify the 
 different points of the horizon from whence the sun rises in the course of the 
 year, which are in number 360 (equal to the number of days in the old civil 
 year), and have as many corresponding points where it successively sets, 
 during that space. (Al Beidawi, Yahya.) Marracci groundlessly imagines 
 this interpretation to be built on the error of the plurality of worlds. (Mar- 
 race, in Ale. p. 589.) 
 
 * See Chap. XV. 
 
CHAP, xxxvii.] THOSE WHO RANK THEMSELVES 437 
 
 rejected as a falsehood. Gather together those who have 
 acted unjustly, and their comrades, and the idols which 
 they worshipped besides GOD, and direct them in the way 
 to hell : and set them before God's tribunal ; for they shall 
 be called to account. What aileth you that ye defend not 
 one another ? But on this day they shall submit themselves 
 to the judgment oj God : and they shall draw nigh unto one 
 another, and shall dispute among themselves. And the 
 seduced shall say unto those who seduced them, Verily ye came 
 unto us with presages of prosperity ;* and the seducers shall 
 answer, Nay, rather ye were not true believers : for we 
 had no power over you to compel you ; but ye were people 
 who voluntarily transgressed : wherefore the sentence of 
 our LORD hath been justly pronounced against us, and we 
 shall surely taste his vengeance. We seduced you ; but 
 we also erred ourselves. They shall both therefore be made 
 partakers of the same punishment on that day. Thus will 
 we deal with the wicked : because, when it is said unto 
 them, There is no god besides the true GOD, they swell with 
 arrogance, and say, Shall we abandon our gods for a dis- 
 tracted poet ? Nay ; he cometh with the truth, and beareth 
 witness to the former apostles. Ye shall surely taste the 
 painful torment oj hell ; and ye shall not be rewarded, but 
 according to your works. But as jor the sincere servants 
 of GOD, they shall have a certain provision in paradise, 
 namely, delicious fruits : and they shall be honoured : they 
 shall be placed in gardens of pleasure, leaning on couches, 
 opposite to one -another : 2 a cup shall be carried round unto 
 them, filled from a limpid fountain, for the delight of those 
 who drink : it shall not oppress the understanding, neither 
 shall they be inebriated therewith. And near them shall 
 lie the virgins oj paradise, refraining their looks from behold- 
 ing any besides their spouses, having large black eyes, and 
 resembling the eggs of an ostrich covered with feathers from 
 the dust.* And they shall turn the one unto the other, and 
 shall ask one another questions. And one of them shall 
 say, Verily I had an intimate friend while I lived in the 
 world, who said unto me, Art thou one of those who assertest 
 the truth of the resurrection ? After we shall be dead, and 
 
 1 Literally, from the right hand. The words may also be rendered, with 
 force, to compel us ; or with an oath, swearing that ye were in the right. 
 
 See Chap. XV. 
 
 3 This may seem an odd comparison to an European ; but the orientals 
 think nothing comes so near the colour of a fine woman's skin as that of an 
 ostrich's egg when perfectly clean. 
 
438 THE KORAN [CHAP, xxxvii. 
 
 reduced to dust and bones, shall we surely be judged ? Then 
 he shall say to his companions, Will ye look down ? And 
 he shall look down, and shall see him in the midst of hell ; 
 and he shall say unto him, By GOD, it wanted little but thou 
 hadst drawn me into ruin ; and had it not been for the grace 
 of my LORD, I had surely been one of those who had been 
 delivered up to eternal torment. Shall we die any other 
 than our first death ; or do we suffer any punishment ? 
 Verily this is great felicity : for the obtaining a felicity like 
 this let the labourers labour. Is this a better entertain- 
 ment, or the tree of Al Zakkum ? 1 Verily we have designed 
 the same for an occasion of dispute unto the unjust. 2 It 
 is a tree which issueth from the bottom of hell : the fruit 
 thereof resembleth the heads of devils ; 3 and the damned 
 shall eat of the same, and shall fill their bellies therewith ; 
 there shall be given them thereon a mixture of filthy and boil- 
 ing water to drink : afterwards shall they return into hell. 4 
 They found their fathers going astray, and they trod hastily 
 in their footsteps : for the greater part of the ancients erred 
 before them. And we sent warners unto them heretofore ; 
 and see how miserable was the end of those who were warned ; 
 except the sincere servants of GOD. Noah called on us in 
 former days, and we heard him graciously : and we delivered 
 him and his family out of the great distress : and we caused 
 his offspring to be those who survived to people the earth : 
 and we left the following salutation to be bestowed on him by 
 the latest posterity, namely, Peace be on Noah among all 
 creatures ! Thus do we reward the righteous ; for he was 
 one of our servants the true believers. Afterwards we 
 drowned the others. Abraham also was of his religion : 5 
 when he came unto his LORD with a perfect heart. When 
 he said unto his father and his people, What do ye worship ? 
 Do ye choose false gods preferably to the true GOD ? What 
 therefore is your opinion of the LORD of all creatures ? And 
 
 1 There is a thorny tree so called, which grows in Tehama, and bears fruit 
 like an almond, but extremely bitter ; and therefore the same name is given 
 to this infernal tree. 
 
 1 The infidels not conceiving how a tree could grow in hell, where the stones 
 themselves serve for fuel. 
 
 3 Or of serpents ugly to behold ; the original word signifies both. 
 
 4 Some suppose that the entertainment above mentioned will be the 
 welcome given the damned before they enter that place ; and others, that 
 they will be suffered to come out of hell from time to time, to drink their 
 scalding liquor. 
 
 * For Noah and he agreed in the fundamental points both of faith and 
 
 Eractice ; though the space between them was no less than 2640 years, 
 \1 Beidawi.) 
 
CHAP, xxxvii.] THOSE WHO RANK THEMSELVES 439 
 
 he looked and observed the stars, and said, Verily I shall 
 be sick, 1 and shall not assist at your sacrifices : and they 
 turned their backs and departed from him. 2 And Abraham 
 went privately to their gods, and said scoffingly unto them, 
 Do ye not eat of the meat which is set before you ? What 
 aileth you that ye speak not ? And he turned upon them, 
 and struck them with his right hand, and demolished them. 
 And the people came hastily unto him : and he said, Do ye 
 worship the images which ye carve ? whereas GOD hath 
 created you, and also that which ye make. They said, 
 Build a pile for him, and cast him into the glowing fire. 
 And they devised a plot against him ; but we made them 
 the inferior, and delivered him. 2 And Abraham said, Verily 
 I am going unto my LORD,* who will direct me. O LORD 
 grant me a righteous issue. Wherefore we acquainted him 
 that he should have a son who should be a meek youth. And 
 when he had attained to years of discretion, 5 and could join 
 in acts oj religion with him ; Abraham said unto him, O my 
 son, verily I saw in a dream that I should offer thee in sacri- 
 fice : 6 consider therefore what thou art of opinion / should, 
 do. He answered, O my father, do what thou art com- 
 manded : thou shalt find me, if GOD please, a patient person. 
 And when they had submitted themselves to the divine will, 
 
 1 He made as if he gathered so much from the aspect of the heavens the 
 people being greatly addicted to the superstitions of astrology and made 
 it his excuse for being absent from their festival, to which they had invited 
 him. 
 
 2 Fearing he had some contagious distemper. (Al Beidawi.) 
 8 See Chap. XXI. 
 
 4 Whither he hath commanded me. 
 
 6 He was then thirteen years old. (Al Beidawi.) 
 
 6 The commentators say, that Abraham was ordered in a vision, which 
 he saw on the eighth night of the month Dhu'lhajja, to sacrifice his son ; and 
 to assure him that this was not from the devil, as he was inclined to suspect, 
 the same vision was repeated a second time the next night, when he knew 
 it to be from GOD, and also a third time the night following, when he resolved 
 to obey it, and to sacrifice his son ; and hence some think the eighth, ninth, 
 and tenth days of Dhu'lhajja are called Yawm altarwiya, yawm ar afat, and 
 yawm alnehr, that is, the day of the vision, the day of knowledge, and the day 
 of the sacrifice. It is the most received opinion among the Mohammedans 
 that the son whom Abraham offered was Ismael, and not Isaac, Ismael being 
 his only son at that time : for the promise of Isaac's birth is mentioned 
 lower, as subsequent in tune to this transaction. They also allege the 
 testimony of their prophet, who is reported to have said, / am the son of the 
 two who were offered in sacrifice ; meaning his great ancestor, Ismael, and 
 his own father Abd'allah : for Abd'almotalleb had made a vow that if GOD 
 would permit him to find out and open the well Zemzem, and should give 
 him ten sons, he would sacrifice one of them. Accordingly, when he had 
 obtained his desire in both respects, he cast lots on his sons, and the lot 
 falling on Abd'allah, he redeemed him by offering a hundred camels, which 
 was therefore ordered to be the price of a man's blood in the Sonna. (Al 
 Beidawi, J allalo'ddin, Al Zamakh.) 
 
440 THE KORAN [CHAP, xxxvn. 
 
 and Abraham had laid his son prostrate on his face, 1 we 
 cried unto him, O Abraham, now hast thou verified the 
 vision. Thus do we reward the righteous. Verily this was 
 a manifest trial. And we ransomed him with a noble victim. 2 
 And we left th-e following salutation to be bestowed on him 
 by the latest posterity, namely, Peace be on Abraham ! Thus 
 do we reward the righteous : for he was one of our faithful 
 servants. And we rejoiced him with the promise of Isaac, 
 a righteous prophet ; and we blessed him and Isaac : and 
 of their offspring were some righteous doers, and others who 
 manifestly injured their own souls. We were also gracious 
 unto Moses and Aaron, heretofore : and we delivered them 
 and their people from a great distress. And we assisted 
 them against the Egyptians ; and they became the conquerors. 
 And we gave them the perspicuous book of the law, and 
 we directed them into the right way : and we left the 
 following salutation to be bestowed on them by the latest 
 posterity, namely, Peace be on Moses and Aaron ! Thus 
 do we reward the righteous ; for they were two of our faith- 
 ful servants. And Elias 3 was also one of those who were 
 sent by us. When he said unto his people, Do ye not fear 
 God ? Do ye invoke Baal, and forsake the most excellent 
 Creator ? GOD is your LORD, and the LORD of your fore- 
 fathers. But they accused him of imposture : wherefore 
 they shall be delivered up to eternal punishment ; except 
 the sincere servants of GOD. And we left the following 
 salutation to be bestowed on him by the latest posterity, 
 
 1 The commentators add, that Abraham went so far as to draw the knife 
 with all his strength across the lad's throat, but was miraculously hindered 
 from hurting him. (Al Beidawi, Jallalo'ddin.) 
 
 8 The epithet of great or noble is here added, either because it was large 
 and fat, or because it was accepted as the ransom of a prophet. Some suppose 
 this victim was a ram, and, if we may believe in common tradition, the very 
 same which Abel sacrificed, having been brought to Abraham out of paradise ; 
 others fancy it was a wild goat, which came down from Mount Thabir, near 
 Mecca, for the Mohammedans lay the scene of this transaction in the valley 
 of Mina ; as a proof of which they tell us that the horns of the victim were 
 hung up on the spout of the Caaba, where they remained till they were 
 burnt, together with that building, in the days of Abda'llah Ebn Zobeir 
 (Al Beidawi) ; though others assure us that they had been before taken down 
 by Mohammed himself, to remove all occasion of idolatry. (Vide D'Herbel. 
 Bibl. Orient. Art. Ismail.) 
 
 3 This prophet the Mohammedans generally suppose to be the same with 
 Al Khedr, and confound him with Phineas (see Chap. XVIII. ), and sometimes 
 with Edris, or Enoch. Some say he was the son of Yasin, and nearly related 
 to Aaron ; and others suppose him to have been a different person. He 
 was sent to the inhabitants of Baalbec, in Syria, the Heliopolis of the Greeks, 
 to reclaim them from the worship of their idol Baal, or the sun, whose name 
 makes part of that of the city, which was anciently called Becc. ( J allalo'ddin, 
 Al Beidawi.) 
 
CHAP, xxxvii.] THOSE WHO RANK THEMSELVES 441 
 
 namely, Peace be on Ilyasin ! * Thus do we reward the 
 righteous : for he was one of our faithful servants. And 
 Lot was also one of those who were sent by us. When we 
 delivered him and his whole family, except an old woman, 
 his wije, who perished among those that remained behind : 
 afterwards we destroyed the others. 2 And ye, people 
 of Mecca, pass by the places where they once dwelt, as ye 
 journey in the morning and by night : will ye not therefore 
 understand ? Jonas was also one of those who were sent 
 by us. 3 When he fled 4 into the loaded ship ; and those who 
 were on board cast lots among themselves, 5 and he was con- 
 demned : 6 and the fish swallowed him ; 7 for he was worthy 
 of reprehension. And if he had not been one of those who 
 praised GOD, S verily he had remained in the belly thereof 
 until the day of resurrection. And we cast him on the 
 naked shore, and he was sick : 9 and we caused a plant of a 
 gourd 10 to grow up over him ; and we sent him to a hundred 
 thousand persons, or they were a greater number, and they 
 believed : wherefore we granted them to enjoy this lije 
 for a season. Inquire of the Meccans whether thy LORD 
 
 1 The commentators do not well know what to make of this word. Some 
 think it is the plural of Elias, or, as the Arabs write it, Ilyas, and that both 
 that prophet and his followers, or those who resembled him, are meant 
 thereby ; others divide the word, and read dl Yasin, i.e., the family of Yasin, 
 who was the father of Elias according to an opinion mentioned above ; and 
 others imagine it signifies Mohammed, or the Koran, or some other book of 
 scripture. But the most probable conjecture is that Ilyas and Ilyasin are 
 the same name, or design one and the same person, as Sinai and Sinin denote 
 one and the same mountain ; the last syllable being added here, to keep up 
 the rhyme or cadence, at the close of the verse. 
 
 2 See Chap. VII. 2nd Ch?.p. XI. 
 
 3 See Chap. X. p. 208. 
 
 4 See Chap. XXI. p. 324. 
 
 5 Al Beidawi says the ship stood stock-still, wherefore they concluded 
 that they had a fugitive servant on board, and cast lots to find him out. 
 
 6 i.e., He was taken by the lot. 
 
 7 When the lot fell on Jonas he cried out, I am the fugitive ; and imme- 
 diately threw himself into the sea. (Al Beidawi.) 
 
 8 The words seem to relate particularly to Jonas's supplication while 
 in the whale's belly. (See Chap. XXI.) 
 
 9 By reason of what he had suffered ; his body becoming like that of a 
 new-born child. (Al Beidawi.) It is said that the fish, after it had swallowed 
 Jonas, swam after the ship with its head above water, that the prophet 
 might breathe, who continued to praise GOD till the fish came to land and 
 vomited him out. The opinions of the Mohammedan writers as to the 
 tune Jonas continued in the fish's belly differ very much : some suppose 
 it was part of a day, others three days, others seven, others twenty, and 
 others forty. (Al Beidawi.) 
 
 10 The original word signifies a plant which spreads itself upon the ground, 
 having no erect stalk or stem to support it, and particularly a gourd ; though 
 some imagine Jonas's plant to have been a fig, and others the small tree or 
 shrub called mauz (Al Beidawi), which bears very large leaves, and excellent 
 fruit. (Vide J. Leon Descr. Afric. lib. 9. Gab. Sionit. de Urb. Orient, ad 
 
442 THE KORAN [CHAP, xxxvii. 
 
 hath daughters, and they sons ? A Have we created the 
 angels of the female sex ? and were they witnesses thereof ? 
 Do they not say of their own false invention, GOD hath 
 begotten issue ? and are they not really liars ? Hath he 
 ^chosen daughters preferably to sons ? Ye have no reason 
 to judge thus. Will ye not therefore be admonished ? Or 
 have ye a manifest proof oj what ye say ? Produce now 
 your book of revelations, if ye speak truth. And they make 
 him to be of kin unto the genii ; 2 whereas the genii know 
 that they who affirm such things, shall be delivered up to 
 eternal punishment (far be that from GOD which they affirm 
 oj him !) except the sincere servants of GOD. Moreover 
 ye and that which ye worship shall not seduce any concern- 
 ing God, except him who is destined to be burned in hell. 
 There is none of us, but hath an appointed place : we range 
 ourselves in order, attending the commands oj God ; and we 
 celebrate the divine praise* The infidels said, If we had 
 been favoured with a book of divine revelations, of those 
 which were delivered to the ancients, we had surely been sin- 
 cere servants of GOD : yet now the Koran is revealed, they 
 believe not therein ; but hereafter shall they know the 
 consequence oj their unbelief. Our word hath formerly been 
 given unto our servants the apostles ; that they should 
 certainly be assisted against the infidels, and that our armies 
 should surely be the conquerors. Turn aside therefore 
 from them, for a season : and see the calamities which shall 
 afflict them ; for they shall see thy future success and pros- 
 perity. Do they therefore seek to hasten our vengeance ? 
 Verily when it shall descend into their courts, an evil morn- 
 ing shall it be unto those who were warned in vain. Turn 
 aside from them therefore for a season ; and see : hereafter 
 shall they see thy success and their punishment. Praise be 
 unto thy LORD, the LORD who is far exalted above what 
 they affirm of him \ And peace be on his apostles ! And 
 praise be unto GOD, the LORD of all creatures ! 
 
 calcem Gogr. Nub. p. 32, et Hottinger. Hist. Orient, p. 78, &c.) The com- 
 mentators add, that this plant withered the next morning, and that Jonas 
 being much concerned at it, GOD made a remonstrance to him in behalf of 
 the Ninevites, agreeable to what is recorded in scripture. 
 
 1 See Chap. XVI. p. 262. 
 
 1 That is, the angels, who are also comprehended under the name of genii, 
 being a species of them. Some say that the infidels went so far as to assert 
 that GOD and the devil were brothers (Al Beidawi), which blasphemous 
 expression may have been occasioned by the magian notions. 
 
 8 These words are supposed to be spoken by the angels, disclaiming the 
 worship paid to them by the idolaters, and declaring that they have each 
 
CHAP, xxxvin.] S. 443 
 
 XXXVIII 
 
 THE CHAPTER OF S. 
 
 Revealed at Mecca. 
 
 IN THE NAME OF THE MOST MERCIFUL GOD. 
 
 S 1 BY the Koran full of admonition. 2 Verily the un- 
 . believers are addicted to pride and contention. How 
 many generations have we destroyed before them ; and they 
 cried JOY mercy, but it was not a time to escape. They won- 
 der that a warner from among themselves hath come unto 
 them. And the unbelievers said, This man is a sorcerer 
 and a liar : doth he affirm the gods to be but one GOD ? 
 Surely this is a wonderful thing. And the chief men among 
 them departed, 3 saying to one another, Go and persevere 
 in the worship of your gods : verily this is the thing which 
 is designed. 4 We have not heard anything like this in the 
 last religion : 5 this is no other than a false contrivance. 
 Hath an admonition been sent unto him preferably to any 
 other among us ? Verily they are in a doubt concerning 
 my admonition : but they have not yet tasted my ven- 
 geance. Are the treasuries of the mercy of thy LORD, the 
 mighty, the munificent God, in their hands ? Is the king- 
 dom of the heavens and the earth, and of whatever is 
 between them, in their possession ? // it be so, let them 
 ascend by steps unto heaven. But any army of the con- 
 federates shall even here be put to flight. The people of 
 Noah, and the tribe of Ad, and Pharaoh the contriver of the 
 
 their station and office appointed them by GOD, whose commands they are 
 at all times ready to execute, and whose praises they continually sing. There 
 are some expositors, however, who think they are the words of Mohammed 
 and his followers ; the meaning being, that each of them has a place destined 
 for him in paradise, and that they are the men who range themselves in 
 order before GOD, to worship and pray to him, and who celebrate his praise 
 by rejecting every false notion derogatory to the divine wisdom and power. 
 
 1 The meaning of this letter is unknown (see Sale, Prel. Disc. Sect. Ill); 
 some guess it stands for Sidk, i.e., Truth; or for Sadaka, i.e., He (viz., 
 Mohammed) speaketh the truth ; and others propose different conjectures, 
 all equally uncertain. It may stand for Solomon. 
 
 * Something must be understood to answer this oath, which the com- 
 mentators variously supply. 
 
 3 On the conversion of Omar, the Koreish being greatly irritated, the 
 most considerable of them went in a body to Abu Taleb, to complain to him 
 of his nephew Mohammed's proceedings ; but being confounded and put 
 to silence by the prophet's arguments, they left the assembly and encouraged 
 one another in their obstinacy. (Al Beidawi.) 
 
 4 Namely, to draw us from their worship. 
 
 5 i.e , In the religion which we received from our fathers ; or, in the religion 
 of Jesus, which was the last before the mission of Mohammed. (Al Beidawi.) 
 
444 THE KORAN [CHAP, xxxvni. 
 
 stakes, * and the tribe oj Thamud, and the people of Lot, and 
 the inhabitants of the wood near Madian, 2 accused the 
 prophets of imposture before them : these were the con- 
 federates against the messengers oj GOD. All oj them did no 
 other than accuse their apostles of falsehood : wherefore 
 my vengeance hath been justly executed upon them. And 
 these wait only for one sounding oj the trumpet ; which 
 there shall be no deferring. And they scoffingly say, O 
 LORD, hasten our sentence unto us, before the day of account. 
 Do thou patiently bear that which they utter : and remind 
 them of our servant David, endued with strength ; 3 for he 
 was one who seriously turned himself unto God. We com- 
 pelled the mountains to celebrate our praise with him, in 
 the evening and at sunrise, and also the birds, which gathered 
 themselves together unto him : 4 all oj them returned fre- 
 quently unto him jor this purpose. And we established 
 his kingdom, and gave him wisdom and eloquence of speech. 
 Hath the story of the two adversaries 5 come to thy know- 
 ledge ; when they ascended over the wall into the upper 
 apartment, when they went in unto David, and he was 
 afraid of them ? 6 They said, Fear not : we are two adver- 
 saries who have a controversy to be decided. The one of us 
 hath wronged the other : wherefore judge between us with 
 truth, and be not unjust ; and direct us into the even way. 
 This my brother had ninety and nine sheep ; and I had only 
 one ewe : and he said, Give her me to keep ; and he pre- 
 vailed against me in the discourse which we had together. 
 David answered, Verily he hath wronged thee, in demanding 
 thine ewe as an addition to his own sheep : and many of 
 
 1 For they say Pharaoh used to tie those he had a mind to punish by the 
 hands and feet to four stakes fixed in the ground, and so tormented them. 
 (Jallalo'ddin.) Some interpret the words, which may also be translated the 
 lord or master of the stakes, figuratively, of the firm establishment of Pharaoh's 
 kingdom ; because the Arabs fix their tents with stakes (Al Beidawi) ; 
 but they may possibly intend that prince's obstinacy and hardness of heart. 
 
 2 See Chap. XV. p. 255. 
 
 3 The commentators suppose that ability to undergo the frequent practice 
 of religious exercises is here meant. They say David used to fast every 
 other day, and to spend one-half of the night in prayer. (Al Beidawi.) 
 
 4 See Chap. XXI. p. 322. 
 
 5 These were two angels, who came unto David in the shape of men, to 
 demand judgment in the feigned controversy after mentioned. It is no 
 other than Nathan's parable to David (2 Sam. xii.), a little disguised. 
 
 6 Because they came suddenly upon him, on a day of privacy ; when the 
 doors were guarded, and no person admitted to disturb his devotions. For 
 David, they say, divided his time regularly, setting apart one day for the 
 service of GOD, another day for rendering justice to his people, another 
 day for preaching to them, and another day for his own affairs. (Al 
 Beidawi, Jallalo'ddin.) 
 
CHAP, xxxvin.] S. 445 
 
 them who are concerned together in business, wrong one 
 another, except those who believe and do that which is 
 right ; but how few are they ! And David perceived that 
 we had tried him by this parable, and he asked pardon 
 of his LORD : and he fell down and bowed himself, and 
 repented. 1 Wherefore we forgave him this fault ; and he 
 shall be admitted to approach near unto us, and shall have 
 an excellent place of abode in paradise. O David, verily 
 we have appointed thee a sovereign prince in the earth : 
 judge therefore between men with truth ; and follow not 
 thy own lust, lest it cause thee to err from the way of GOD : 
 for those who err from the way of GOD shall suffer a severe 
 punishment, because they have forgotten the day of account. 
 We have not created the heavens and the earth, and what- 
 ever is between them, in vain. 2 This is the opinion of the 
 unbelievers : but woe unto those who believe not, because 
 of the fire of hell. Shall we deal with those who believe and 
 do good works, as with those who act corruptly in the earth ? 
 Shall we deal with the pious as with the wicked ? A blessed 
 book have we sent down unto thee, Mohammed, that they 
 may attentively meditate on the signs thereof, and that 
 men of understanding may be warned. And we gave unto 
 David Solomon ; how excellent a servant ! for he frequently 
 turned himself unto God. When the horses standing on 
 three feet, and touching the ground with the edge of the 
 fourth foot, and swift in the course, were set in parade before 
 him in the evening, 3 he said, Verily I have loved the love of 
 earthly good above the remembrance of my LORD ; and 
 have spent the time in viewing these horses, until the sun is 
 
 1 The crime of which David had been guilty, was the taking the wife of 
 Uriah, and ordering her husband to be set in the front of the battle to be 
 slain. (Al Beidawi.) Some suppose this story was told to serve as an 
 admonition to Mohammed, who, it seems, was apt to covet what was another's. 
 
 2 So as to permit injustice to go unpunished, and righteousness unre- 
 warded. 
 
 3 Some say that Solomon brought these horses, being a thousand in 
 number, from Damascus and Nisibis, which cities he had taken ; others 
 say that they were left him by his father, who took them from the Amale- 
 kites ; while others, who prefer the marvellous, pretend that they came 
 up out of the sea, and had wings. However, Solomon, having one day a 
 mind to view these horses, ordered them to be brought before him, and 
 was so taken up with them that he spent the remainder of the day, till after 
 sunset, in looking on them ; by which means he neglected the prayer, which 
 ought to have been said at that time, till it was too late : but when he per- 
 ceived his omission he was so greatly concerned at it, that ordering the 
 horses to be brought back, he killed them all as an offering to GOD, except 
 only a hundred of the best of them. But GOD made him ample amends 
 for the loss of these horses, by giving him dominion over the winds. (Al 
 Beidawi, Al Zamakh., Yahya.') 
 
446 THE KORAN [CHAP, xxxvin. 
 
 hidden by the veil of night : bring the horses back unto me. 
 And when they were brought back, he began to cut off their 
 legs and their necks. We also tried Solomon, and placed 
 on his throne a counterfeit body : 1 afterwards he turned unto 
 God, and said, O LORD, forgive me, and give me a kingdom 
 which may not be obtained by any after me ; 2 for thou art 
 the giver oj kingdoms. And we made the wind subject 
 to him ; it ran gently at his command, whithersoever he 
 directed. And we also put the devils in subjection under 
 him ; and among them such as were every way skilled in 
 building, and in diving for pearls : 3 and others we delivered 
 to him bound in chains ; saying, This is our gift : therefore 
 be bounteous, or be sparing unto whom thou shall think fit,* 
 without rendering an account. And he shall approach near 
 unto us, and shall have an excellent abode in paradise. And 
 remember our servant Job ; 5 when he cried unto his LORD, 
 saying, Verily Satan hath afflicted me with calamity and 
 pain. And it was said unto him, Strike the earth with thy 
 foot ; which when he had done, a fountain 6 sprang up, and 
 it was said to him, This is for thee to wash in, to refresh thee, 
 
 1 The most received ex-position of this passage is taken from the following 
 Talmudic fable. (VideTalm. En Jacob, part ii. et Yalkut in lib. Reg. p. 182.) 
 Solomon, having taken Sidon, and slain the king of that city, brought away 
 his daughter Jerada, who became his favourite ; and because she ceased not 
 to lament her father's loss, he ordered the devils to make an image of him 
 for her consolation : which being done, and placed in her chamber, she and 
 her maids worshipped it morning and evening, according to their custom. 
 At length Solomon being informed of this idolatry, which was practised 
 under his roof, by his vizir Asaf, he broke the image, and having chastised 
 the woman, went out into the desert, where he wept and made supplications 
 to GOD ; who did not think fit, however, to let his negligence pass without 
 some correction. It was Solomon's custom, when he eased or washed himself, 
 to entrust his signet, on which his kingdom depended, with a concubine of 
 his named Amina : one day, therefore, when she had the ring in her custody, 
 a devil, named Sakhar, came to her in the shape of Solomon, and received 
 the ring from her ; by virtue of which he became possessed of the kingdom, 
 and sat on the throne in the shape which he had borrowed, making what 
 alterations in the law he pleased. Solomon, in the meantime, being changed 
 in his outward appearance, and known to none of his subjects, was obliged 
 to wander about and beg alms for his subsistence ; till at length, after the 
 space of forty days, which was the time the image had been worshipped in 
 his house, the devil flew away, and threw the signet into the sea : the signet 
 was immediately swallowed by a fish, which being taken and given to Solo- 
 mon, he found the ring in its belly, and having by this means recovered the 
 kingdom, took Sakhar, and tying a great stone to his neck, threw him into 
 the lake of Tiberias. (Al Beidawi, Jallalo'ddin, Abulfeda.) 
 
 i.e., That I may surpass all future princes in magnificence and power. 
 
 See Chaps. XXL p. 323 and XXVII. 
 
 Some suppose these words to relate to the genii, and that Solomon is 
 thereby empowered to release or to keep in chains such of them as he pleased. 
 
 See Chap. XXI. p. 323. 
 
 Some say there were two springs, one of hot water, wherein he bathed ; 
 and the other of cold, of which he drank. (Al BeidSwi.) 
 
CHAP, xxxvin.] S. 447 
 
 and to drink. And we restored unto him his family, and 
 as many more with them, through our mercy ; and for 
 an admonition unto those who are endued with under- 
 standing. And we said unto him, Take a handful of rods 1 
 in thy hand, and strike thy wije therewith ; 2 and break 
 not thine oath. 3 Verily we found him a patient person : 
 how excellent a servant was he \ for he was one who 
 frequently turned himself unto us. Remember also our ser- 
 vants Abraham, and Isaac, and Jacob, who were men strenu- 
 ous and prudent. Verily we purified them with a perfect 
 purification, through the remembrance of the life to come ; 4 
 and they were, in our sight, elect and good men. And 
 remember Ismael, and Elisha, 5 and Dhu'lkefl : 6 for all 
 these were good men. This is an admonition. Verily the 
 pious shall have an excellent place to return unto, namely, 
 gardens of perpetual abode, the gates whereof shall stand 
 open unto them. As they lie down therein, they shall there 
 ask for many sorts oj fruits, and for drink ; and near them 
 shall sit the virgins of paradise, refraining their looks from 
 beholding any besides their spouses, and of equal age with them. 1 
 This is what ye are promised at the day of account. This 
 is our provision ; which shall not fail. This shall be the 
 reward oj the righteous. But for the transgressors is pre- 
 pared an evil receptacle, namely, hell : they shall be cast 
 into the same to be burned, and a wretched couch shall it 
 be. This let them taste, to wit, scalding water, and corrup- 
 tion flowing from the bodies of the damned, and divers other 
 things of the same kind. And it shall be said to the seducers, 
 This troop which was guided by you, shall be thrown, together 
 
 1 The original not expressing what this handful was to consist of, one 
 supposes it was to be only a handful of dry grass or of rushes, and another 
 that it was a branch of a palm-tree. (See Chap. XXI.) 
 
 2 The commentators are not agreed what fault Job's wife had committed 
 to deserve this chastisement : we have mentioned one opinion already 
 (Chap. XXI.) Some think it was only because she stayed too long on an 
 errand. 
 
 3 For he had sworn to give her a hundred stripes if he recovered. 
 
 * Or, as the words may be interpreted, according toAl Zamakhshari, We 
 have purified them, or peculiarly destined and fitted them lor paradise. 
 
 5 See Chap. VI. p. 128. 
 
 6 See Chap. XXI. Al Beidawi here takes notice of another tradition 
 concerning this prophet, viz., that he entertained and took care of a hundred 
 Israelites, who fled to him from certain slaughter, from which action he 
 probably had the name of Dhu'lkefl given him, the primary signification 
 of the verb cafala being to maintain or take care of another. If a conjecture 
 might be founded on this tradition, I should fancy the person intended was 
 Obadiah, the governor of Ahab's house. (See i Kings xviii. 4.) 
 
 7 i.e., About thirty or thirty- three. (See Sale, Prel. Disc. Sect. IV.) 
 
448 THE KORAN [CHAP, xxxvm. 
 
 with you, headlong into hell : they shall not be bidden wel- 
 come ; for they shall enter the fire to be burned. And the 
 seduced shall say to their seducers, Verily ye shall not be 
 bidden welcome : ye have brought it upon us ; and a 
 wretched abode is hell. They shall say, O LORD, doubly 
 increase the torment of him who hath brought this punish- 
 ment upon us, in the fire of hell. And the infidels shall say, 
 Why do we not see the men whom we numbered among 
 the wicked, and whom we received with scorn ? Or do 
 our eyes miss them ? Verily this is a truth ; to wit, the 
 disputing of the inhabitants of hell fire. Say, Mohammed, 
 unto the idolaters, Verily I am no other than a warner : and 
 there is no god, except the one only GOD, the Almighty, 
 the LORD of heaven and earth, and of whatsoever is be- 
 tween them ; the mighty, the forgiver of sins. Say, It is 
 a weighty message, from which ye turn aside. I had no 
 knowledge of the exalted princes, 1 when they disputed con- 
 cerning the creation of man (it hath been revealed unto me 
 only as a proof that I am a public preacher) : when thy 
 LORD said unto the angels, Verily I am about to create 
 man of clay : when I shall have formed him, therefore, 
 and shall have breathed my spirit into him, do ye fall down 
 and worship him. 2 And all the angels worshipped him, 
 in general ; except Eblis, who was puffed up with pride, 
 and became an unbeliever. God said unto him, O Eblis, 
 what hindereth thee from worshipping that which I have 
 created with my hands ? Art thou elated with vain pride ? 
 Or art thou really one of exalted merit ? He answered, I 
 am more excellent than he : thou hast created me of fire, 
 and hast created him of clay. God said unto him, Get thee 
 hence therefore, for thou shalt be driven away from mercy : 
 and my curse shall be upon thee, until the day of judgment. 
 He replied, O LORD, Respite me, therefore, until the day 
 of resurrection. God said, Verily thou shalt be one of those 
 who are respited until the day of the determined time. 
 Eblis said, By thy might do / swear, I will surely seduce 
 them all, except thy servants who shall be peculiarly chosen 
 from among them. God said, It is a just sentence : and I 
 speak the truth : I will surely fill hell with thee, and with 
 such of them as shall follow thee, altogether. 3 Say unto 
 the Meccans, I ask not of you any reward for this my preach- 
 
 1 That is, the angels. a See Chap. II. p. 6. 
 
 3 See Chaps. VII. p. 140 and also XV. p. 253, where the seven gates 
 are mentioned. 
 
CHAP, xxxix.] THE TROOPS 449 
 
 ing : neither am I one of those who assume a part which 
 belongs not to them. The Koran is no other than an 
 admonition unto all creatures : and ye shall surely know 
 what is delivered therein to be true, after a season. 
 
 XXXIX 
 
 THE CHAPTER OF THE TROOPS * 
 
 Revealed at Mecca. 2 
 
 IN THE NAME OF THE MOST MERCIFUL GOD. 
 
 'HP* HE revelation of this book is from the mighty, the wise 
 GOD. Verily we have revealed this book unto 
 thee with truth : wherefore serve GOD, exhibiting the pure 
 religion unto him. Ought not the pure religion to be 
 exhibited unto GOD ? But as to those who take other patrons 
 besides him, saying, We worship them only that they may 
 bring us nearer unto GOD ; verily GOD will judge between 
 them concerning that wherein they disagree. Surely GOD 
 will not direct him who is a liar, or ungrateful. If GOD 
 had been minded to have had a son, he had surely chosen 
 what, he pleased out of that which he hath created. 3 But 
 far be such a thing from him ! He is the sole, the almighty 
 GOD. He hath created the heavens and the earth with 
 truth : he causeth the night to succeed the day, and he 
 causeth the day to succeed the night, and he obligeth the 
 sun and the moon to perform their services ; each of them 
 hasteneth to an appointed period. Is not he the mighty, 
 the forgiver of sins ? He created you of one man, and after- 
 wards out of him formed his wife : and he hath bestowed 4 
 
 1 This title is taken from the latter end of the chapter, where it is said 
 the wicked shall be sent to hell, and the righteous admitted into paradise 
 by troops. 
 
 * Except the verse beginning, Say, O my servants, who have transgressed 
 against your own souls, &c. (Jallalo'ddin, Al Beidawi.) 
 
 3 Because, says Al Beidawi, there is no being besides himself but what 
 hath been created by him, since there cannot be two necessarily-existent 
 beings ; and hence appears the absurdity of the imagination here condemned, 
 because no creature can resemble the Creator, or be worthy to bear the 
 relation of a son to him. 
 
 4 Literally, He hath sent down ; from which expression some have imagined 
 that these four kinds of beasts were created in paradise, and thence sent 
 down to earth. (Al Zamakh.) 
 
450 THE KORAN [CHAP, xxxix. 
 
 on you four pairs of cattle. * He formeth you in the wombs 
 of your mothers, by several gradual formations, 2 within 
 three veils of darkness. 3 This is GOD, your LORD : his is 
 the kingdom : there is no GOD but he. Why therefore 
 are ye turned aside from the worship of him to idolatry ? If 
 ye be ungrateful, verily GOD hath no need of you ; yet he 
 liketh not ingratitude in his servants : but if ye be thankful, 
 he will be well pleased with you. A burdened soul shall 
 not bear the burden of another : hereafter shall ye return 
 unto your LORD, and he shall declare unto you that which 
 ye have wrought, and will reward you accordingly ; for he 
 knoweth the innermost parts of your breasts. When harm 
 befalleth a man, he calleth upon his LORD, and turneth unto 
 him : yet afterwards, when God hath bestowed on him favour 
 from himself, he forgetteth that Being which he invoked 
 before, 4 and setteth up equals unto GOD, that he may seduce 
 men from his way. Say unto such a man, Enjoy this lije 
 in thy infidelity for a little while : but hereafter shalt thou 
 surely be one of the inhabitants of hell fire. Shall he who 
 giveth himself up to prayer in the hours of the night, pros- 
 trate and standing, and who taketh heed as to the life to 
 come, and hopeth for the mercy of his LORD, be dealt with as 
 the wicked unbeliever ? Say, Shall they who know their 
 duty, and they who know it not, be held equal ? Verily the 
 men of understanding only will be warned. Say, O my 
 servants who believe, fear your LORD. They who do good 
 in this world, shall obtain good in the next ; 5 and GOD'S earth 
 is spacious : 6 verily those who persevere with patience shall 
 receive their recompence without measure. Say, I am com- 
 manded to worship GOD, and to exhibit the pure religion 
 unto him : and I am commanded to be the first Moslem. 7 
 Say, Verily I fear, if I be disobedient unto my LORD, the 
 punishment of the great day. Say, I worship GOD, exhibit- 
 ing my religion pure unto him : but do ye worship that 
 which ye will, besides him. Say, Verily they will be the losers, 
 who shall lose their own souls, and their families, on the day 
 of resurrection : is not this manifest loss ? Over them shall 
 
 1 See Chap. VI. p. 136. 
 
 2 See Chap. XXII. 
 
 3 i.e., The belly, the womb, and the membranes which enclose the embryo. 
 
 4 Or, He forgettetk the. evil which he before prayed against. 
 
 5 Or, They who do good, shall obtain good even in this world. 
 
 6 Wherefore let him who cannot safely exercise his religion where he 
 was born or resides, fly to a place of liberty and security. (Al Beidawi.) 
 
 7 i.e., The first of the Koreish who professeth the true religion, or the leader 
 in chief of the Moslems. 
 
CHAP, xxxix.] THE TROOPS 451 
 
 be roofs of fire, and under them shall be floors of fire. With 
 this doth GOD terrify his servants : wherefore, O my ser- 
 vants, fear me. But those who eschew the worship of idols, 
 and are turned unto GOD, shall receive good tidings. Bear 
 good tidings therefore unto my servants, who hearken unto 
 my word, and follow that which is most excellent therein : 
 these are they whom GOD directeth, and these are men of 
 understanding. Him therefore on whom the sentence of 
 eternal punishment shall be justly pronounced, canst thou, 
 O Mohammed, deliver him who is destined to dwell in the 
 fire of hell. But for those who fear their LORD will be pre- 
 pared high apartments in paradise, over which shall be other 
 apartments built ; and rivers shall run beneath them : this 
 is the promise of GOD ; and GOD will not be contrary to the 
 promise. Dost thou not see that GOD sendeth down water 
 from heaven, and causeth the same to enter and form sources 
 in the earth ; and produceth thereby corn of various sorts ? 
 Afterwards he causeth the same to wither ; and thou seest 
 it become yellow : afterwards he maketh it crumble into 
 dust. Verily herein is an instruction to men of understand- 
 ing. Shall he, therefore, whose breast GOD hath enlarged 
 to receive the religion oj Islam, and who followeth the light 
 from his LORD, be as he whose heart is hardened ? But woe 
 unto those whose hearts are hardened against the remem- 
 brance of GOD ! they are in a manifest error. GOD hath 
 revealed a most excellent discourse ; a book conformable 
 to itself, and containing repeated admonitions. The skins 
 of those who fear their LORD shrink for fear thereat : 
 afterwards their skins grow soft, and their hearts also, at the 
 remembrance of their LORD. This is the direction of GOD ; 
 he will direct thereby whom he pleaseth ; and whomsoever 
 GOD shall cause to err, he shall have no director. Shall he 
 therefore who shall be obliged to screen himself with his face 1 
 from the severity of the punishment on the day of resurrec- 
 tion, be as he who is secure therefrom ? And it shall be said 
 unto the ungodly, Taste that which ye have deserved. Those 
 who were before them, accused their apostles of imposture ; 
 wherefore a punishment came upon them from whence they 
 expected it not : and GOD caused them to taste shame in 
 this present life ; but the punishment of the life to come will 
 certainly be greater. If they were men of understanding, 
 they would know this. Now have we proposed unto mankind, 
 
 1 For his hands shall be chained to his neck, and he shall not be able to 
 oppose anything but his face to the fire. (Al Beidawi.) 
 
452 THE KORAN [CHAP, xxxix. 
 
 in this Koran, every kind of parable ; that they may be 
 warned : an Arabic Koran, wherein there is no crookedness ; * 
 that they may fear God. GOD propoundeth as a parable 
 a man who hath several companions who are at mutual 
 variance, and a man who committeth himself wholly to one 
 person : 2 shall these be held in equal comparison ? GOD 
 forbid ! But the greater part of them do not understand. 
 Verily thou, Mohammed, shalt die, and they also shall die : 
 and ye shall debate the matter* with one another before your 
 LORD, at the day of resurrection. (XXIV.) 4 Who is more 
 unjust than he who uttereth a lie concerning GOD, and 
 denieth the truth, when it cometh unto him ? Is there not a 
 dwelling provided in hell for the unbelievers ? But he who 
 bringeth the truth, and giveth credit thereto, 6 these are 
 they who fear God; they shall obtain whatever they shall 
 desire, in the sight of their LORD : this shall be the recom- 
 pence of the righteous : that GOD may expiate from them 
 the very worst of that which they have wrought, and may 
 render them their reward according to the utmost merit of 
 the good which they have wrought. Is not GOD a sufficient 
 protector of his servant ? yet they will attempt to make 
 thee afraid of the false deities which they worship besides 
 Goo. 6 But he whom GOD shall cause to err, shall have none 
 to direct him : and he whom GOD shall direct, shall have 
 none to mislead him. Is not GOD most mighty, able to 
 avenge ? If thou ask them who hath created the heavens 
 
 1 i.e.. No contradiction, defect, or doubt. 
 
 2 This passage represents the uncertainty of the idolater, who is distracted 
 in the service of different masters ; and the satisfaction of mind which attends 
 the worshipper of the only true GOD. (Al Beidawi.) 
 
 3 For the prophet will represent his endeavours to reclaim them from 
 idolatry, and their obstinacy ; and they will make frivolous excuses, as 
 that they obeyed their chiefs, and kept to the religion of their fathers, &c. 
 (Al Beidawi.) 4 Section XXIV. begins here. 
 
 5 i.e., Mohammed and his followers. Some suppose that by the latter 
 words Abu Beer is particularly intended, because he asserted the prophet's 
 veracity in respect to his journey to heaven. 
 
 8 The Koreish used to tell Mohammed that they feared their gods would 
 do him some mischief, and deprive him of the use of his limbs, or of his 
 reason, because he spoke disgracefully of them. It is thought by some that 
 this passage was verified in Khaled Ebn al Walid ; who, being sent by 
 Mohammed to demolish the idol Al Uzza, was advised by the keeper of 
 her temple to take heed what he did, because the goddess was able to avenge 
 herself severely ; but he was so little moved at the man's warning, that 
 he immediately stepped up to the idol, and broke her nose. To support 
 the latter explanation, they say that what happened to Khaled is attributed 
 to Mohammed, because the former was then executing the prophet's orders. 
 (Al Beidawi.) A circumstance not much different from the above mentioned 
 is told of the demolition of Allat. (Vide Gagnier, not. in Abulf. Vit. Mob. 
 p. I27-) 
 
DHAP. xxxix.j THE TROOPS 453 
 
 And the earth, they will surely answer, GOD. Say, Do ye 
 think therefore that the deities which ye invoke besides 
 GOD, if GOD be pleased to afflict me, are able to relieve me 
 from his affliction ? or if he be pleased to show mercy unto 
 me, that they are able to withhold his mercy ? Say, GOD 
 is my sufficient support : in him let those put their trust, 
 who seek in whom to confide. Say, O my people, do ye act 
 according to your state ; verily I will act according to mine : 
 hereafter shall ye know on which of us will be inflicted 
 a punishment that shall cover him with shame, and on 
 whom a lasting punishment shall fall. Verily we have 
 revealed unto thee the book of the Koran, for the instruction 
 of mankind, with truth. Whoso shall be directed thereby, 
 shall be directed to the advantage of his own soul ; and 
 whoso shall err, shall only err against the same : and thou 
 art not a guardian over them. GOD taketh unto himself 
 the souls of men at the time of their death ; and those 
 which die not he also taketh in their sleep: 1 and he with- 
 holdeth those on whom he hath passed the decree of death, 2 
 but sendeth back the others till a determined period. 3 Verily, 
 herein are signs unto people who consider. Have the Koreish 
 taken idols for their intercessors with God ? Say, What, 
 although they have not dominion over anything, neither 
 do they understand ? Say, Intercession is altogether in the 
 disposal of GOD : 4 his is the kingdom of heaven and earth ; 
 and hereafter shall ye return unto him. . When the one sole 
 GOD is mentioned, the hearts of those who believe not in 
 the life to come, shrink with horror : but when the false 
 gods, which are worshipped besides him, are mentioned, 
 behold, they are filled with joy. Say, O GOD, the creator 
 of heaven and earth, who knowest that which is secret and 
 that which is manifest ; thou shalt judge between thy ser- 
 vants concerning that wherein they disagree. If those who 
 act unjustly were masters of whatever is in the earth, and as 
 much more therewith, verily they would give it to ransom 
 themselves from the evil of the punishment, on the day of 
 resurrection : and there shall appear unto them, from GOD, 
 terrors which they never imagined ; and there shall appear 
 unto them the evils of that which they shall have gained ; 
 
 1 That is, seemingly and to outward appearance, sleep being the image of 
 death. 
 
 2 Not permitting them to return again into their bodies. 
 
 3 viz., Into their bodies when they awake. (Al Beidawi.) 
 
 4 For none can or dare presume to intercede with him, unless by his 
 permission. 
 
454 THE KORAN [CHAP, xxxix. 
 
 and that which they mocked at shall encompass them. 
 When harm befalleth man, he calleth upon us ; yet after- 
 wards, when we have bestowed on him favour from us, he 
 saith, I have received it merely because of God's knowledge 
 ?/ my deserts. * On the contrary, it is a trial ; but the greater 
 part of them know it not. Those who were before them, said 
 the same : 2 but that which they had gained, profited them 
 not ; and the evils which they had deserved, fell upon them. 
 And whoever of these Meccans shall have acted unjustly, 
 on them likewise shall fall the evils which they shall have 
 deserved ; 3 neither shall they frustrate the divine vengeance. 
 Do they not know that GOD bestoweth provision abundantly 
 on whom he pleaseth, and is sparing unto whom he pleaseth ? 
 Verily herein are signs unto people who believe. Say, O my 
 servants who have transgressed against your own souls, 
 despair not of the mercy of GOD : seeing that GOD f orgiveth 
 all sins ; 4 for he is gracious and merciful. And be turned 
 unto your LORD, and resign yourselves unto him, before the 
 threatened punishment overtake you ; for then ye shall not 
 be helped. And follow the most excellent instructions 
 which have been sent down unto you from your LORD, 
 before the punishment come suddenly upon you, and ye 
 perceive not the approach thereof ; and a soul say, Alas ! 
 for that I have been negligent in my duty to GOD : verily 
 I have been one of the scorners : or say, If GOD had directed 
 me, verily I had been one of the pious : or say, when it seeth 
 the prepared punishment, If I could return once more into 
 the world I would become one of the righteous. But God 
 shall answer, My signs came unto thee heretofore, and thou 
 didst charge them with falsehood, and wast puffed up with 
 pride ; and thou becamest one of the unbelievers. On the 
 day of resurrection thou shalt see the faces of those who have 
 uttered lies concerning GOD, .become black : is there not 
 an abode prepared in hell for the arrogant ? But GOD shall 
 deliver those who shall fear him, and shall set them in their 
 place of safety : evil shall not touch them, neither shall they 
 be grieved. GOD is the creator of all things, and he is the 
 governor of all things. His are the keys of heaven and earth : 
 
 1 Or by means of my own wisdom. 
 
 2 As did Karun in particular. (See Chap. XXVIII.) 
 
 3 As it happened accordingly : for they were punished with a sore famine 
 for seven years and had the bravest of their warriors cut off at the battle 
 of Bedr. (Al Beidawi.) 
 
 4 To those who sincerely repent and profess his unity : for the sins of 
 idolaters will not be forgiven. (See Chap. II. p. 13.) 
 
CHAP, xxxix.] THE TROOPS 455 
 
 and they who believe not in the signs of God, they shall 
 perish. Say, Do ye therefore bid me to worship other than 
 GOD, O ye fools ? since it hath been spoken by revelation 
 unto thee, and also unto the prophets who have been before 
 thee, saying, Verily if thou join any partners with GOD, thy 
 work will be altogether unprofitable, and thou shalt certainly 
 be one of those who perish : wherefore rather fear GOD, and 
 be one of those who give thanks. But they make not a due 
 estimation of GOD : l since the whole earth shall be but his 
 handful, on the day of resurrection ; and the heavens shall 
 be rolled together in his right hand. Praise be unto him ! 
 and far be he exalted above the idols which they associate 
 with him \ The trumpet shall be sounded, 2 and whoever 
 are in heaven and whoever are on earth shall expire ; except 
 those whom GOD shall please to exempt from the common fate. 3 
 Afterwards it shall be sounded again ; and behold, they 
 shall arise and look up. And the earth shall shine by the 
 light of its LORD : and the book shall be laid open, 4 and 
 the prophets and the martrys shall be brought as witnesses ; 
 and judgment shall be given between them with truth, and 
 they shall not be treated unjustly. And every soul shall 
 be fully rewarded, according to that which it shall have 
 wrought ; for he perfectly knoweth whatever they do. And 
 the unbelievers shall be driven unto hell by troops, until, 
 when they shall arrive at the same, the gates thereof shall 
 be opened : and the keepers thereof 5 shall say unto them, 
 Did not apostles from among you come unto you, who 
 rehearsed unto you the signs of your LORD, and warned you 
 of the meeting of this your day ? They shall answer, Yea : 
 but the sentence of eternal punishment hath been justly 
 
 1 See Chap. VI. p. 128. 
 
 8 The first time, says Al Beidawi ; who consequently supposes there will 
 be no more than two blasts (and two only are distinctly mentioned in the 
 Koran), though others suppose there will be three. (See Sale, Prel. 
 Disc. Sect. IV. p. 89.) 
 
 3 These, some say, will be the angels Gabriel, Michael, and Israfil, and 
 the angel of death, who yet will afterwards all die, at the command of GOD 
 (Al Beidawi, Yahya); it being the constant opinion of the Mohammedan 
 doctors, that every soul, both of men and of animals, which live either on 
 land or in the sea, and of the angels also, must necessarily taste of death (Vide 
 Pocock, not. in Port. Mosis. p. 266): others suppose those who will be exempted 
 are the angels who bear the throne of GOD (Al Beidawi), or the black-eyed 
 damsels, and other inhabitants of paradise (Jallalo'ddin). The space 
 between these two blasts of the trumpet will be forty days, according to 
 Yahya and others ; there are some, however, who suppose it will be as many 
 years (see Sale, Prel. Disc. Sect. IV.) 
 
 4 See Sale, Prel. Disc. Sect. IV. p. 93. 
 
 6 See Chap. LXXIV., and Sale, Prel. Disc. Sect. IV. p. 97. 
 
456 THE KORAN [CHAP. XL. 
 
 pronounced on the unbelievers. l It shall be said unto them, 
 Enter ye the gates of hell, to dwell therein for ever ; and 
 miserable shall be the abode of the proud ! But those who 
 shall have feared their LORD, shall be conducted by troops 
 towards paradise, until they shall arrive at the same : and 
 the gates thereof shall be ready set open ; and the guards 
 thereof shall say unto them, Peace be on you ! ye have been 
 good : wherefore enter ye into paradise, to remain therein for 
 ever. And they shall answer, Praise be unto GOD, who hath 
 performed his promise unto us, and hath made us to inherit 
 the earth, 2 that we may dwell in paradise wherever we 
 please ! How excellent is the reward of those who work 
 righteousness \ And thou shalt see the angels going in pro- 
 cession round the throne, celebrating the praises of their 
 LORD : and judgment shall be given between them with 
 truth ; and they shall say, Praise be unto GOD, the LORD 
 of all creatures ! 
 
 XL 
 
 THE CHAPTER OF THE TRUE BELIEVER 3 
 
 Revealed at Mecca. 
 
 IN THE NAME OF THE MOST MERCIFUL GOD. 
 
 HM. 4 The revelation of this book is from the mighty, 
 . the wise GOD ; the forgiver of sin, and the accepter 
 of repentance ; severe in punishing ; long-suffering. There 
 is no GOD but he : before him shall be the general assembly 
 at the last day. None disputeth against the signs of GOD, 
 except the unbelievers : but let not their prosperous dealing 
 in the land 5 deceive thee with vain allurement. The people 
 of Noah, and the confederated infidels which were after them, 
 accused their respective prophets of imposture before these ; 
 and each nation hatched ill designs against their apostle, 
 
 1 See Chaps. VII. and XL It seems as if the damned, by these words, 
 attributed their ruin to GOD'S decree of predestination. 
 
 2 This is a metaphorical expression, representing the perfect security 
 and abundance which the blessed will enjoy in paradise. 
 
 3 This title, also rendered The Believer, is taken from the passage wherein 
 mention is made of one of Pharaoh's family who believed in Moses. 
 
 * Sale, Prel. Disc. Sect. III. p. 64. 
 
 5 By trading into Syria and Yaman. See Chap. III. p. 70. 
 
CHAP. XL.] THE TRUE BELIEVER 457 
 
 that they might get him into their power ; and they disputed 
 with vain reasoning, that they might thereby invalidate the 
 truth : wherefore I chastised them ; and how severe was 
 my punishment ! Thus hath the sentence of thy LORD 
 justly passed on the unbelievers ; that they shall be the 
 inhabitants of hell fire. The angels who bear the throne 
 of God, and those who stand about it, 1 celebrate the praise 
 of their LORD, and believe in him ; and they ask pardon for 
 the true believers, saying, O LORD, thou encompassest all 
 things by thy mercy and knowledge ; wherefore forgive those 
 who repent and follow thy path, and deliver them from the 
 pains of hell : O LORD, lead them also into gardens of 
 eternal abode, which thou hast promised unto them, and 
 unto every one who shall do right, of their fathers, and their 
 wives, and their children ; for thou art the mighty, the wise 
 God. And deliver them from evil ; for whomsoever thou 
 shalt deliver from evil on that day, on him wilt thou show 
 mercy ; and this will be great salvation. But the infidels, 
 at the day oj judgment, shall hear a voice crying unto them, 
 Verily the hatred of GOD towards you is more grievous than 
 your hatred towards yourselves : since ye were called unto 
 the faith, and would not believe. They shall say, O LORD, 
 thou hast given us death twice, and thou hast twice given 
 us life ; 2 and we confess our sins : is there therefore no way 
 to get forth from this fire ? And it shall be answered them f 
 This liath be/alien you, for that when one GOD was preached 
 unto you, ye believed not ; but if a plurality of gods had been 
 associated with him, ye had believed ; and judgment belongeth 
 unto the high, the great GOD. It is he who showeth you his 
 signs, and sendeth down food unto you from heaven : but 
 none will be admonished, except he who turneth himself 
 unto God. Call therefore upon GOD, exhibiting your religion 
 pure unto him, although the infidels be averse thereto. He 
 is the Being of exalted degree, the possessor of the throne ; 
 who sendeth down the spirit, at his command, on such of 
 his servants as he pleaseth ; that he may warn mankind 
 
 1 These are the Cherubim, the highest order of angels, who approach 
 nearest to GOD'S presence. (Al Beidawi.) 
 
 2 Having first created us in a state of death, or void of life and sensation, 
 and then given life to the inanimate body (see Chap. II.) ; and afterwards 
 caused us to die a natural death, and raised us again at the resurrection. 
 Some understand the first death to be a natural death, and the second that 
 in the sepulchre, after the body shall have been there raised to life in order 
 to be examined (Sale, Prel. Disc. Sect. IV.) ; and consequently suppose the 
 two revivals to be those of the sepulchre and the resurrection (Al Beidawi. 
 Jallal.) 
 
 P* 
 
458 THE KORAN [CHAP. XL. 
 
 of the day of meeting, 1 the day whereon they sliall come forth 
 out of their graves, and nothing of what concerneth them shall 
 be hidden from GOD. Unto whom will the kingdom belong 
 on that day ? Unto the only, the almighty GOD. On that 
 day shall every soul be rewarded according to its merits ; 
 there shall be no injustice done on that day. Verily GOD 
 will be swift in taking an account. Wherefore warn them, 
 prophet, of the day which shall suddenly approach ; when 
 men's hearts shall come up to their throats, and strangle 
 them. The ungodly shall have no friend or intercessor who 
 shall be heard. God will know the deceitful eye, and that 
 which their breasts conceal ; and GOD will judge with truth : 
 but the Jalse gods which they invoke besides him, shall not 
 judge at all ; for GOD is he who heareth and seeth. Have 
 they not gone through the earth and seen what hath been 
 the end of those who were before them ? They were more 
 mighty than these in strength, and left more considerable 
 footsteps of their power in the earth : yet GOD chastised them 
 for their sins, and there was none to protect them from GOD. 
 This they suffered, because their apostles had come unto them 
 with evident signs, and they disbelieved : wherefore GOD 
 chastised them ; for he is strong, and severe in punishing. 
 We heretofore sent Moses with our signs and manifest power, 
 unto Pharaoh, and Haman, and Karun ; and they said, 
 He is a sorcerer and a liar. And when he came unto them 
 with the truth from us,, they said, Slay the sons of those who 
 have believed with him, and save their daughters alive : 2 
 but the stratagem of the infidels was no other than vain. 
 And Pharaoh said, Let me alone, that I may kill Moses ; 3 and 
 let him call upon his LORD : verily I fear lest he change your 
 religion, or cause violence to appear in the earth. 4 And 
 Moses said unto his people, Verily I have recourse unto my 
 LORD, and your LORD, to defend me against every proud 
 person, who believeth not in the day of account. And a 
 man who was a true believer, of the family of Pharaoh, 6 and 
 
 1 When the Creator and his creatures (see Chap. VI. p. 120), the inhabitants 
 of heaven and of earth, the false deities and their worshippers, the oppressor 
 and the oppressed, the labourer and his works, shall meet each other. (Al 
 Beidawi, Jiallal.)- 
 
 2 i.e., Pursue the resolution which has been formerly taken, and execute 
 it more strictly for the future. See Ghap. VII. p. 155. 
 
 3 For they advised him not to put Moses to death, lest it should be thought 
 he was not able to oppose him by dint of argument. (Al BeidawL) 
 
 * By raising of commotions and seditions, in order to introduce his new 
 religion. 
 
 6 This seems to be the same person who is mentioned on p. 379. 
 
CHAP. XL.] THE TRUE BELIEVER 459 
 
 concealed his faith, said, Will ye put a man to death, because 
 he saith, GOD is my LORD ; seeing, he is come unto you with 
 evident signs from your LORD ? If he be a liar, on him will 
 the punishment of his falsehood light ; but if he speaketh 
 the truth, some of those judgments with which he threateneth 
 you, will fall upon you : verily GOD directeth not him who 
 is a transgressor or a liar. O my people, the kingdom is yours 
 this day ; and ye are conspicuous in the earth : but who shall 
 defend us from the scourge of GOD, if it come unto us ? * 
 Pharaoh said, I only propose to }'ou what I think to be most 
 expedient : and I guide you only into the right path. And 
 he who had believed, said, O my people, verily I fear for you 
 a day like that of the confederates against the prophets in 
 former times ; a condition like that of the people of Noah, 
 and the tribes of Ad and Thamud, and of those who have 
 lived after them : for GOD willeth not that any injustice be 
 done unto his servants. O my people, verily I fear for you 
 the day whereon men shall call unto one another ; 2 the day 
 whereon ye shall be turned back from the tribunal, and driven 
 to hell : then shall ye have none to protect you against GOD. 
 And he whom GOD shall cause to err, shall have no director. 
 Joseph came unto you, before Moses, with evident signs ; 
 but ye ceased not to doubt of the religion which he preached 
 unto you, until, when he died, ye said, GOD will by no means 
 send another apostle, after him. Thus doth GOD cause him 
 to err, who is a transgressor and a sceptic. They who dis- 
 pute against the signs of GOD, without any authority which 
 hath come unto them, are in great abomination with GOD, 
 and with those who believe. Thus doth GOD seal up every 
 proud and stubborn heart. And Pharaoh said, Hainan, 
 build me a tower, that I may reach the tracts, the tracts of 
 heaven, and may view the GOD of Moses ; 3 for I verily think 
 him to be a liar. And thus the evil of his work was prepared 
 for Pharaoh, and he turned aside from the right path : and 
 the stratagems of Pharaoh ended only in loss. And he who 
 had believed, said, O my people, follow me : I will guide 
 you into the right way. O my people, verily this present 
 life is but a temporary enjoyment ; but the life to come is 
 
 1 See the speech of Gamaliel to the Jewish Sanhedrim, when the apostles 
 were brought before them. (Acts v. 38, 39.) 
 
 2 i.e., The day of judgment, when the inhabitants of paradise and of hell 
 shall enter into mutual discourse : when the latter shall call for help, and 
 the seducers and the seduced shall cast the blame upon each other. (Al 
 Beidawi, Jallalo'ddin.) 
 
 3 See Chap. XXVIII. p. 383. 
 
460 THE KORAN [CHAP. XL. 
 
 the mansion of firm continuance. Whoever worketh evil, 
 shall only be rewarded in equal proportion to the same : 
 but whoever worketh good, whether male or female, and is 
 a true believer, they shall enter paradise ; they shall be 
 provided for therein superabundantly. And, O rny people, 
 as for me, I invite you to salvation ; but ye invite me to 
 hell fire : ye invite me to deny GOD, and to associate with him 
 that whereof I have no knowledge ; but I invite you to the 
 most mighty, the forgiver of sins. There is no doubt but 
 that the false gods to which ye invite me, deserve not to be 
 invoked, either in this world or in the next ; and that we 
 must return unto GOD ; and that the transgressors shall be 
 the inhabitants of hell fire : and ye shall then remember what 
 I now say unto you. And I commit my affair unto GOD : 
 for GOD regardeth his servants. Wherefore GOD delivered 
 him from the evils which they had devised ; and a grievous 
 punishment encompassed the people of Pharaoh. 1 They 
 shall be exposed to the fire of hell morning and evening : 2 
 and the day whereon the hour of judgment shall come, it 
 shall be said unto them, Enter, O people of Pharaoh, into a 
 most severe torment. And think on the time when the infidels 
 shall dispute together in hell fire ; and the weak shall say 
 unto those who behaved with arrogance, 3 Verily we were 
 your followers : will ye, therefore, relieve us from any part 
 of this fire ? Those who behaved with arrogance shall 
 answer, Verily we are all doomed to suffer therein : for GOD 
 hath now judged between his servants. And they who 
 shall be in the fire, shall say unto the keepers of hell, 4 Call 
 ye on your LORD, that he would ease us, for one day, from 
 this punishment. They shall answer, Did not your apostles 
 come unto you with evident proofs ? They shall say, Yea. 
 The keepers shall reply, Do ye therefore call on God : but 
 the calling of the unbelievers on him shall be only in vain. 
 We will surely assist our apostles, and those who believe in 
 
 1 Some are of opinion that those who were sent by Pharaoh to seize the 
 true believer, his kinsman, are the persons more particularly meant in this 
 place : for they tell us that the said believer fled to a mountain, where they 
 found him at prayers, guarded by the wild beasts, which ranged themselves 
 in order about him, and that his pursuers thereupon returned in a great 
 fright to their master, who put them to death for not performing his 
 command. (Al Beidawi.) 
 
 2 Some expound these words of the previous punishment they are doomed 
 to suffer according to a tradition of Ebn Masud, which informs us that their 
 souls are in the crops of black birds, which are exposed to hell fire every 
 morning and evening until the day of judgment. (Al Beidawi.) 
 
 * See Chap. XIV. p. 247. 
 
 * See Chap. LXXIV. 
 
CHAP. XL.] THE TRUE BELIEVER 461 
 
 this present life, and on the day whereon the witnesses 
 shall stand forth : a day, whereon the excuse of the un- 
 believers shall not avail them ; but a curse shall attend them, 
 and a wretched abode. We heretofore gave unto Moses a 
 direction : and we left as an inheritance unto the children 
 of Israel the book of the law ; a direction, and an admonition 
 to men of understanding. Wherefore do thou, prophet, 
 bear the insults of the infidels with patience ; for the promise 
 of GOD is true : and ask pardon for thy fault ? and celebrate 
 the praise of thy LORD, in the evening and in the morning. 
 As to those who impugn the signs of GOD, without any con- 
 vincing proof which hath been revealed unto them, there 
 is nothing but pride in their breasts ; 2 but they shall not 
 attain their desire : wherefore, fly for refuge unto GOD, for 
 it is he who heareth and seeth. Verily the creation of heaven 
 and earth is more considerable than the creation of man : 
 but the greater part of men do not understand. The blind 
 and the seeing shall not be held equal ; nor they who believe 
 and work righteousness, and the evil-doer : how few revolve 
 these things in their mind ! The last hour will surely come ; 
 there is no doubt thereof : but the greater part of men 
 believe it not. Your LORD saith, Call upon me, and I will 
 hear you : but they who proudly disdain my service shall 
 enter with ignominy into hell. It is GOD who hath appointed 
 the night for you to take your rest therein, and the day to 
 give you light : verily GOD is endued with beneficence to- 
 wards mankind ; but the greater part of men do not give 
 thanks. This is GOD, your LORD ; the creator of all things : 
 there is no GOD besides him : how therefore are ye turned 
 aside Jrom his worship ? Thus are they turned aside who 
 oppose the signs of GOD. It is GOD who hath given you 
 the earth for a stable floor, and the heaven for a ceiling : 
 and who hath formed you, and made your forms beautiful ; 
 and feedeth you with good things. This is GOD, your LORD. 
 Wherefore, blessed be GOD, the LORD of all creatures ! He 
 is the living God : there is no GOD but he. Wherefore call 
 upon him, exhibiting unto him the pure religion. Praise 
 be unto GOD, the LORD of all creatures ! Say, Verily I am 
 forbidden to worship the deities which ye invoke, besides GOD, 
 
 * In being too backward and negligent in advancing the true religion, 
 for fear of the infidels. (Al Beidawi.) 
 
 2 This sentence may be understood generally, though it was revealed on 
 account of the idolatrous Meccans or of the Jews, who said of Mohammed, 
 This man is not our lord, but the Messias the Son of David, whose kingdom 
 will be extended over sea and land. (Al Beidawi.) 
 
462 THE KORAN [CHAP. XL. 
 
 after that evident proofs have come unto me from my LORD ; 
 and I am commanded to resign myself unto the LORD of all 
 creatures. It is he who first created you of dust, and after- 
 wards of seed, and afterwards of coagulated blood ; and 
 afterwards brought you forth infants out oj your mothers 
 wombs : then he permitteth you to attain your age of full 
 strength, and afterwards to grow old men (but some of 
 you die before that age), and to arrive at the determined 
 period of your life ; l that peradventure ye may understand. 
 It is he who giveth life, and causeth to die : and when he 
 decreeth a thing, he only saith unto it, Be, and it is. Dost 
 thou not observe those who dispute against the signs of GOD, 
 how they are turned aside from the true Jaith ? They who 
 charge with falsehood the book of the Koran, and the other 
 scriptures and revealed doctrines which we sent our former 
 apostles to preach, shall hereafter know their folly ; when the 
 collars shall be on their necks, and the chains by which they 
 shall be dragged into hell : then shall they be burned in the 
 fire. And it shall be said unto them, Where are the gods 
 which ye associated beside GOD ? They shall answer, 
 They have withdrawn themselves from us : yea, we called 
 on nothing 2 heretofore. Thus doth GOD lead the unbelievers 
 into error. This hath befallen you, for that ye rejoiced 
 insolently on earth in that which was false ; and for that ye 
 were elated with immoderate joy. Enter ye the gates of 
 hell, to remain therein for ever : and wretched shall be the 
 abode of the haughty ! Wherefore persevere with patience, 
 Mohammed ; for the promise of GOD is true. Whether 
 we cause thee to see any part of the punishment with which 
 we have threatened them, or whether we cause thee to die 
 before thou see it ; before us shall they be assembled at the 
 last day. We have sent a great number of apostles before 
 thee ; 3 the histories of some of whom we have related unto 
 thee, and the histories of others of them we have not related 
 unto thee : but no apostle had the power to produce a sign, 
 unless by the permission of GOD. When the command of 
 GOD, therefore, shall come, judgment shall be given with 
 truth ; and then shall they perish who endeavour to render 
 the signs of God of no effect. It is GOD who hath given you 
 the cattle, that ye -may ride on some of them, and may eat 
 of others of them (ye also receive other advantages therefrom); 4 
 
 1 See Chap. XXII. p. 327. 
 
 * Seeing an idol is nothing in the world. (Al Beidawi.) 
 
 8 See Sale, Prel. Disc. Sect. IV. p. 81. 4 See Chap. XVI. p. 258. 
 
CHAP. XLI.] THE DISTINCTLY EXPLAINED 463 
 
 and that on them ye may arrive at the business proposed, 
 in your mind : and on them are ye carried by land, and on 
 ships by sea. And he showeth you his signs : which, there- 
 fore, of the signs of GOD will ye deny ? Do they not pass 
 through the earth, and see what hath been the end of those 
 who were before them ? They were more numerous than 
 these, and more mighty in strength, and left more considerable 
 monuments of their power in the earth ; yet that which they 
 had acquired profited them not. And when their apostles 
 came unto them with evident proofs of their mission, they 
 rejoiced in the knowledge which was with them i 1 but that 
 which they mocked at encompassed them. And when they 
 beheld our vengeance, they said, We believe in GOD alone, 
 and we renounce the idols which we associated with 
 him : but their faith availed them not, after they had 
 beholden our vengeance. This was the ordinance of GOD, 
 which was formerly observed in respect to his servants : 
 and then did the unbelievers perish. 
 
 XLI 
 
 THE CHAPTER OF THE DISTINCTLY EXPLAINED 2 
 
 Revealed at Mecca. 
 
 IN THE NAME OF THE MOST MERCIFUL GOD. 
 
 HM. 3 This is a revelation from the most Merciful, 
 . a book the verses whereof are distinctly explained, 
 an Arabic Koran for the instruction of people who under- 
 stand ; bearing good tidings, and denouncing threats : but 
 the greater part of them turn aside, and hearken not thereto. 
 And they say, Our hearts are veiled from the doctrine to which 
 thou invitest us ; and there is a deafness in our ears, and a 
 curtain between us and thee : wherefore act thou as thou 
 shalt think fit ; for we shall act according to our own senti- 
 ments. Say, Verily I am only a man like you. It is revealed 
 unto me that your GOD is one GOD : wherefore direct your 
 
 1 Being prejudiced in favour of their own erroneous doctrines, and 
 despising the instructions of the prophets. 
 
 * Some entitle this chapter Worship, or Adoration, because the infidels 
 are herein commanded to forsake the worship of idols, and to worship GOD : 
 but the thirty-second chapter bearing the same title, that which we have 
 here prefixed is, for distinction, generally used. 
 
 3 See Sale, Prel. Disc. Sect. III. p. 64, and Chap. II. p. 2. 
 
 4 See Chap. XI. p. 210. 
 
464 THE KORAN [CHAP. XLI. 
 
 way straight unto him ; and ask pardon of him for what 
 is past. And woe be to the idolaters ; who give not the 
 appointed alms, and believe not in the life to come ! But 
 as to those who believe and work righteousness ; they shall 
 receive an everlasting reward. Say, Do ye indeed dis- 
 believe in him who created the earth in two days ;* and do 
 ye set up equals unto him ? He is the LORD of all creatures. 
 And he placed in the earth mountains firmly rooted, 2 rising 
 above the same : and he blessed it ; and provided therein 
 the food of the creatures designed to be the inhabitants thereof, 
 in four days ; 3 equally for those who ask. 4 Then he set his 
 mind to the creation of heaven ; and it was smoke : 5 and he 
 said unto it, and to the earth, Come, either obediently, or 
 against your will. They answered, We come obedient to 
 thy command. And he formed them into seven heavens, in 
 two days ; 6 and revealed unto every heaven its office. And 
 he adorned the lower heaven with lights, and placed therein 
 a guard of angels. 7 This is the disposition of the mighty, 
 the wise God. If the Meccans withdraw from these instruc- 
 tions, say, I denounce unto you a sudden destruction, like 
 the destruction of Ad and Thamud. When the apostles 
 came unto them before them and behind them, 8 saying, 
 Worship GOD alone ; they answered, If our LORD had been 
 pleased to send messengers, he had surely sent angels : and 
 we believe not the message with which ye are sent. As to 
 the tribe of Ad, they behaved insolently in the earth, without 
 reason, and said, Who is more mighty than we in strength ? 
 Did they not see that GOD, who had created them, was more 
 mighty than they in strength ? And they knowingly 
 
 1 viz., The two first days of the week. (Jallalo'ddin.) 
 8 See Chap. XVI. p. 258. 
 
 3 That is, including the two former days wherein the earth was created. 
 
 4 i.e., For all, in proportion to the necessity of each, and as their several 
 appetites require. Some refer the word sawdan, here translated equally, 
 and which also signifies completely, to the four days ; and suppose the mean- 
 ing to be that GOD created these things in just so many entire and complete 
 days. (Jallalo'ddin, Al Beidawi.) 
 
 5 Or darkness. Al Zamakhshari says this smoke proceeded from the 
 waters under the throne of GOD (which throne was one of the things created 
 before the heavens and the earth), and rose above the water ; that the water 
 being dried up, the earth was formed out of it, and the heavens out of the 
 smoke which had mounted aloft. 
 
 6 viz., On the fifth and sixth days of the week. It is said the heavens 
 were created on Thursday, and the sun, moon, and stars on Friday ; in 
 the evening of which last day Adam was made. (Al Beidawi.) 
 
 7 See Chap. XV. p. 252. 
 
 8 That is, on every side ; persuading and urging them continually, and 
 by arguments drawn from past examples, and the expectation of future 
 rewards or punishments. 
 
CHAP. XLI.] THE DISTINCTLY EXPLAINED 465 
 
 rejected our signs. Wherefore we sent against them a pierc- 
 ing wind, on days of ill luck, 1 that we might make them 
 taste the punishment of shame in this world : but the punish- 
 ment of the life to come will be more shameful ; and they 
 shall not be protected therefrom. And as to Thamud, we 
 directed them ; but they loved blindness better than the 
 true direction : wherefore the terrible noise of an ignominious 
 punishment assailed them, for that which they had de- 
 served ; but we delivered those who believed and feared 
 God. 2 And warn them of the day, on which the enemies of 
 GOD shall be gathered together unto hell fire, and shall 
 march in distinct bands ; until, when they shall arrive thereat, 
 their ears, and their eyes, and their skins shall bear witness 
 against them of that which they shall have wrought. 
 And they shall say unto their skins, Wherefore do ye bear 
 witness against us ? They shall answer, GOD hath caused 
 us to speak, who giveth speech unto all things : he created 
 you the first time ; and unto him are ye returned. Ye did 
 not hide yourselves, while ye sinned, so that your ears, and 
 your eyes, and your skins could not bear witness against 
 you : 3 but ye thought that GOD was ignorant of many things 
 which ye did. This was your opinion, which ye imagined 
 of your LORD : it hath ruined you ; and ye are become lost 
 people. Whether they bear their torment, hell fire shall be 
 their abode ; or whether they beg for favour, they shall not 
 obtain favour. And we will give them the devils to be their 
 companions ; for they dressed up for them the false notions 
 which they entertained of this present world, and of that which 
 is to come ; and the sentence justly fitteth them, which was 
 formerly pronounced on the nations of genii and men who 
 were before them ; for they perished. The unbelievers say, 
 Hearken not unto this Koran : but use vain discourse 4 
 during the reading thereof ; that ye may overcome the voice 
 of the reader by your scoffs and laughter. Wherefore we will 
 surely cause the unbelievers to taste a grievous punishment, 
 and we will certainly reward them for the evils which they 
 shall have wrought. This shall be the reward of the enemies 
 
 1 It is said that this wind continued from Wednesday to Wednesday 
 inclusive, being the latter end of the month Shawal ; and that a Wednesday 
 is the day whereon GOD sends down his judgments on a wicked people. 
 (Al Beidlwi.) 
 
 * See Chap. VII. p. 148. 
 
 9 i.e., Ye hid your crimes from men, little thinking that your very mem- 
 bers, from which ye could not hide them, would rise up as witnesses against 
 you. 
 
 4 Or, talk aloud. 
 
466 THE KORAN [CHAP. XLI. 
 
 of GOD, namely, hell fire ; therein is prepared for them an 
 everlasting abode, as a reward for that they have wittingly 
 rejected our signs. And the infidels shall say in hell, O LORD, 
 show us the two who seduced us, of the genii and men, 1 and 
 we will cast them under our feet, that they may become 
 most base and despicable. As for those who say, Our LORD 
 is GOD, and who behave uprightly ; the angels shall descend 
 unto them, 3 and shall say, Fear not, neither be ye grieved ; 
 but rejoice in the hopes of paradise, which ye have been 
 promised. We are your friends in this life, and in that which 
 is to come : therein shall ye have that which your souls shall 
 desire, and therein shall ye obtain whatever ye shall ask for ; 
 as a gift from a gracious and merciful God. Who speaketh 
 better than he who inviteth unto GOD, and worketh righteous- 
 ness, and saith, I am a Moslem ? Good and evil shall not be 
 held equal. Turn away evil with that which is better ; and 
 behold the man between whom and thyself there was enmity, 
 shall become, as it were, thy warmest friend : but none shall 
 attain to this perfection, except they who are patient ; nor 
 shall any attain thereto, except he who is endued with a 
 great happiness of temper. And if a malicious suggestion 
 be offered unto thee from Satan, have recourse unto GOD ; 
 for it is he who heareth and knoweth. Among the signs of 
 his power are the night, and the day, and the sun, and the 
 moon. Worship not the sun, neither the moon : but wor- 
 ship GOD, who hath created them ; if ye serve him. But 
 if ye proudly disdain his service ; verily the angels, who 
 are with thy LORD, praise him night and day, and are not 
 wearied. And among his signs another is, that thou seest 
 the land waste : but when we send down rain thereon, it is 
 stirred and fermenteth. And he who quickeneth the earth, 
 will surely quicken the dead ; for he is almighty. Verily 
 those who impiously wrong our signs, are not concealed from 
 us. Is he, therefore, better, who shall be cast into hell fire, 
 or he who shall appear secure on the day of resurrection ? 
 Work that which ye will : he certainly beholdeth whatever 
 ye do. Verily they who believe not in the admonition of 
 the Koran, after it hath come unto them, shall one day be dis- 
 
 1 i.e., Those of either species, who drew us into sin and ruin. Some suppose 
 that the two more particularly intended here are Eblis and Cain, the two 
 authors of infidelity and murder. (Al Beidawi, Jallalo'ddin.) 
 
 2 Either while they are living on earth to dispose their minds to good, 
 to preserve them from temptations, and to comfort them ; or at the hour 
 of death to support them in their last agony ; or at their coining forth from 
 their graves at the resurrection. (Al Beidawi.) 
 
CHAP. XLI.] THE DISTINCTLY EXPLAINED 467 
 
 covered. It is certainly a book of infinite value : vanity shall 
 not approach it, either from before it or from behind it : * it is 
 a revelation from a wise God, whose praise is justly to be 
 celebrated. No other is said unto thee by the infidels of 
 Mecca, than what hath been formerly said unto the apostles 
 before thee : verily thy LORD is inclined to forgiveness, and 
 is also able to chastise severely. If we had revealed the Koran 
 in a foreign language, 2 they had surely said, Unless the signs 
 thereof be distinctly explained, we will not receive the same : 
 is the book written in a foreign tongue, and the person unto 
 whom it is directed an Arabian ? Answer, It is, unto those 
 who believe, a sure guide, and a remedy for doubt and uncer- 
 tainty : but unto those who believe not, it is a thickness of 
 hearing in their ears, and it is a darkness which covereth 
 them ; these are as they who are called unto from a distant 
 place. 3 We heretofore gave the book of the law unto Moses ; 
 and a dispute arose concerning the same : and if a previous 
 decree had not proceeded from thy LORD, to respite the 
 op-posers oj that revelation, verily the matter had been decided 
 between them, by the destruction oj the infidels ; for they 
 were in a very great doubt as to the same. He who doth 
 right, doth it to the advantage of his own soul ; and he who 
 doth evil, doth it against the same : for thy LORD is not 
 unjust towards his servants. (XXV.) 4 Unto him is reserved 
 the knowledge of the hour oj judgment : and no fruit cometh 
 forth from the knops which involve it ; neither doth any 
 female conceive in her womb, nor is she delivered of her 
 burden, but with his knowledge. On the day whereon he 
 shall call them to him, saying, Where are my companions 
 which ye ascribed unto me ? they shall answer, We assure 
 thee there is no witness of this matter among us : 5 and the 
 idols which they called on before, shall withdraw themselves 
 from them ; and they shall perceive that there will be no 
 way to escape. Man is not wearied with asking good ; but 
 if evil befall him, he despondeth and despaireth. And if 
 we cause him to taste mercy from us, after affliction hath 
 touched him, he surely saith, This is due to me, on account 
 of my deserts : I do not think the hour of judgment will ever 
 come ; and if I be brought before my LORD, I shall surely 
 
 1 That is, it shall not be prevailed against, or frustrated by any means 
 or in any respect whatever. 
 
 1 See Chap. XVI. p. 267. 
 
 3 Being so far off that they hear not, or understand not the voice of him 
 who calls to them. * Section XXV. begins here. 
 
 5 For they shall disclaim their idols at the resurrection. 
 
468 THE KORAN [CHAP. XLII. 
 
 attain, with him, the most excellent condition. But we will 
 then declare unto those who shall not have believed, that 
 which they have wrought ; and we will surely cause them 
 to taste a most severe punishment. When we confer favours 
 on man, he turneth aside, and departeth without returning 
 thanks : but when evil toucheth him, he is frequent at prayer. 
 Say, What think ye ? if the Kotan be from GOD, and ye 
 believe not therein ; who will lie under a greater error, than 
 he who dissenteth widely therefrom ? Hereafter we will 
 show them our signs in the regions of the earth, and in them- 
 selves ; * until it become manifest unto them that this book 
 is the truth. Is it not sufficient for thee that thy LORD is 
 witness of all things ? Are they not in a doubt as to the 
 meeting of their LORD at the resurrection ? Doth not he 
 encompass all things ? 
 
 XLII 
 
 THE CHAPTER OF CONSULTATION 2 
 
 Revealed at Mecca. 3 
 
 IN THE NAME OF THE MOST MERCIFUL GOD. 
 
 HM. A. S. K. 4 Thus doth the mighty, the wise GOD, 
 . reveal his will unto thee ; and in like manner did he 
 reveal it unto the prophets who were before thee. Unto him 
 
 77 T 1 1 1* jl 11* J_1 
 
 whatever is in heaven and in earth ; and he is the 
 high, the great God. It wanteth little but that the heavens 
 be rent in sunder from above, at the awfulness of his majesty : 
 the angels celebrate the praise of their LORD, and ask pardon 
 for those who dwell in the earth. Is not GOD the forgiver 
 of sins, the merciful ? But as to those who take other gods 
 for their patrons, besides him, GOD observeth their actions : 
 for thou art not a steward over them. Thus have we revealed 
 unto thee an Arabic Koran, that thou mayest warn the 
 metropolis of Mecca, and the Arabs who dwell round about 
 
 1 By the surprising victories and conquests of Mohammed and his 
 successors. (Al Beidawi.) 
 
 2 Palmer renders this Counsel. The title is taken from the verse wherein 
 the believers are commended, among other things, for using deliberation 
 in their affairs, and consulting together in order to act for the best. Some, 
 instead of this word, prefix the five single letters with which the chapter 
 begins. 
 
 3 Jallalo'ddin excepts three verses, beginning with these words, Say, 7 
 ask not of you, for this my preaching, any reward, &c. 
 
 * See Sale, Prel. Disc. Sect. III. p. 64, and Chap. II. p. 2. 
 
CHAP. XLII.] CONSULTATION 469 
 
 it ; and mayest threaten them with the day of the general 
 assembly, of which there is no doubt : one part shall then be 
 placed in paradise, and another part in hell. If GOD had 
 pleased, he had made them all of one religion : but he leadeth 
 whom he pleaseth into his mercy ; and the unjust shall have 
 no patron or helper. Do they take other patrons, besides 
 him ? whereas GOD is the only true patron : he quickeneth 
 the dead ; and he is almighty. Whatever matter ye dis- 
 agree about, the decision thereof appertained unto GOD. 
 This is GOD, my LORD : in him do I trust, and unto him do 
 I turn me : the creator of heaven and earth : he hath given 
 you wives of your own species, and cattle both male and 
 female ; by which means he multiplieth you : there is 
 nothing like him ; and it is he who heareth and seeth. His 
 are the keys of heaven and earth : he bestoweth provision 
 abundantly on whom he pleaseth, and he is sparing unto 
 whom he pleaseth ; for he knoweth all things. He hath 
 ordained you the religion which he commanded Noah, and 
 which we have revealed unto thee, Mohammed, and which 
 we commanded Abraham, and Moses, and Jesus i 1 saying, 
 Observe this religion, and be not divided therein. The 
 worship of one God, to which thou invitest them, is grievous 
 unto the unbelievers : GOD will elect thereto whom he 
 pleaseth, and will direct unto the same him who shall repent. 
 Those who lived in times past were not divided among them- 
 selves, until after that the knowledge of God's unity had 
 come unto them ; through their own perverseness : and 
 unless a previous decree had passed from thy LORD, to bear 
 with them till a determined time, verily the matter had been 
 decided between them, by the destruction of the gainsayers. 
 They who have inherited the scriptures after them, 2 are 
 certainly in a perplexing doubt concerning the same. 3 Where- 
 fore invite them to receive the sure faith, and be urgent with 
 them, as thou hast been commanded ; and follow not their 
 vain desires : and say, I believe in all the scriptures which 
 GOD hath sent down ; and I am commanded to establish 
 justice among you : GOD is our LORD and your LORD : unto 
 us will our works be imputed, and unto you will your works 
 be imputed : let there be no wrangling between us and you ; 
 for GOD will assemble us all at the last day, and unto him shall 
 
 1 See ibid. Sect. IV. 
 
 2 viz., The modern Jews and Christians. 
 
 3 Not understanding the true meaning, nor believing the real doctrines 
 thereof. 
 
470 THE KORAN [CHAP. XLII. 
 
 we return. As to those who dispute concerning GOD, after 
 obedience hath been paid him by receiving his religion, their 
 disputing shall be vain in the sight of their LORD ; and wrath 
 shall fall on them, and they shall suffer a grievous punish- 
 ment. It is GOD who hath sent down the scripture with 
 truth ; and the balance of true judgment : and what shall 
 inform thee whether the hour be nigh at hand ? They who 
 believe not therein, wish it to be hastened by way of mockery : 
 but they who believe dread the same, and know it to be the 
 truth. Are not those who dispute concerning the last hour 
 in a wide error ? GOD is bounteous unto his servants : he 
 provideth for whom he pleaseth ; and he is the strong, the 
 mighty. Whoso chooseth the tillage of the life to come, 1 
 unto him will we give increase in his tillage : and whoso 
 chooseth the tillage of this world, we will give him the fruit 
 thereof ; but he shall have no part in the life to come. Have 
 the idolaters deities which ordain them a religion which GOD 
 hath not allowed ? But had it not been for the decree of 
 respiting their punishment to the day of separating the infidels 
 from the true believers, judgment had been already given 
 between them : for the unjust shall surely suffer a painful 
 torment. On that day thou shalt see the unjust in great 
 terror, because of their demerits ; and the penalty thereof 
 shall fall upon them : but they who believe and do good 
 works, shall dwell in the delightful meadows of paradise ; 
 they shall obtain whatever they shall desire, with their LORD. 
 This is the greatest acquisition. This is what GOD promiseth 
 unto his servants who believe and do good works. Say, I 
 ask not of you, for this my preaching, any reward, except 
 the love of my relations : and whoever shall have deserved 
 well by one good action, unto him will we add the merit of 
 another action thereto ; for GOD is inclined to forgive, and 
 ready to reward. Do they say, Mohammed hath blasphem- 
 ously forged a lie concerning GOD ? If GOD pleaseth, he 
 will seal up thy heart : 2 and GOD will absolutely abolish 
 
 1 Labouring here to obtain a reward hereafter ; for what is sown in this 
 world will be reaped in the next. 
 
 1 The meaning of these words is somewhat obscure. Some imagine 
 they express a detestation of the forgery charged on the prophet by the 
 infidels ; because none could be capable of so wicked an action but one whose 
 heart was close shut, and knew not his LORD ; as if he had said, God forbid 
 that thou shouldst be so void of grace, or have so little sense of thy duty. Others 
 think the signification to be that GOD might strike all the revelations which 
 had been vouchsafed to Mohammed, out of his heart at once ; and others, 
 that GOD would strengthen his heart with patience against the insults of 
 the unbelievers. (Al Beidawi.) 
 
CHAP. XLII.] CONSULTATION 4ffl 
 
 vanity, and will establish the truth in his words j 1 for he 
 knoweth the innermost parts of men's breasts. It is he who 
 accepteth repentance from his servants, and forgiveth sins, 
 and knoweth that which ye do. He will incline his ear unto 
 those who believe and work righteousness, and will add unto 
 them above what they shall ask or deserve, of his bounty ; but 
 the unbelievers shall suffer a severe punishment. If GOD 
 should bestow abundance upon his servants, they would 
 certainly behave insolently in the earth : but he sendeth 
 down by measure unto every one that which he pleaseth ; for 
 he well knoweth and seeth the condition of his servants. It 
 is he who sendeth down the rain, after men have despaired 
 thereof, and spreadeth abroad his mercy ; and he is the 
 patron justly to be praised. Among his signs is the creation 
 of heaven and earth, and of the living creatures with which 
 he hath replenished them both ; and he is able to gather 
 them together before his tribunal whenever he pleaseth. 
 Whatever misfortune befalleth you is sent you by God, for 
 that which your hands have deserved ; and yet he forgiveth 
 many things : ye shall not frustrate the divine vengeance 
 in the earth ; neither shall ye have any protector or helper 
 against GOD. Among his signs also are the ships running in 
 the sea, like high mountains : if he pleaseth he causeth the 
 wind to cease, and they lie still on the back of the water 
 (verily herein are signs, unto every patient and grateful 
 person) : or he destroyeth them by shipwreck, because of 
 that which their crews have merited ; though he pardoneth 
 many things. And they who dispute against our signs shall 
 know that there will be no way for them to escape our ven- 
 geance. Whatever things are given you, they are the pro- 
 vision of this present life : but the reward which is with GOD 
 is better and more durable, for those who believe and put 
 their trust in their LORD ; and who avoid heinous and filthy 
 crimes, and when they are angry, forgive ; and who hearken 
 unto their LORD, and are constant at prayer, and whose 
 affairs are directed by consultation among themselves and 
 who give alms out of what we have bestowed on them ; and 
 who, when an injury is done them, avenge themselves 2 (and 
 
 1 Wherefore if the doctrine taught in this book be of man, it will certainly 
 fail and come to nothing ; but if it be of GOD, it can never be overthrown. 
 (Al Beidawi.) 
 
 a Using the means which GOD has put into their hands for their own defence. 
 This is added to complete the character here given ; for valour and courage 
 are not inconsistent with clemency (Al Beidawi), the rule being. Parcere 
 et debellare superbos. 
 
472 THE KORAN [CHAP. XLII. 
 
 the retaliation of evil ought to be an evil proportionate there- 
 to) : but he who forgiveth, and is reconciled unto his enemy, 
 shall receive his reward from GOD ; A for he loveth not the 
 unjust doers. And whoso shall avenge himself, after he hath 
 been injured ; as to these, it is not lawful to punish them for 
 it : but it is only lawful to punish those who wrong men, 
 and act insolently in the earth, against justice ; these shall 
 suffer a grievous punishment. And whoso beareth injuries 
 patiently, and forgiveth ; verily this is a necessary work. 
 Whom GOD shall cause to err, he shall afterwards have no 
 protector. And thou shalt see the ungodly, who shall say, 
 when they behold the punishment prepared for them, Is there 
 no way to return back into the world ? And thou shalt 
 see them exposed unto hell fire ; dejected, because of the 
 ignominy they shall undergo : they shall look at the fire side- 
 ways and by stealth ; and the true believers shall say, Verily 
 the losers are they who have lost their own souls, and their 
 families, on the day of resurrection : shall not the ungodly 
 continue in eternal torment ? They shall have no protectors 
 to defend them against GOD : and whom GOD shall cause 
 to err, he shall find no way to the truth. Hearken unto your 
 LORD, before the day come, which GOD will not keep back ; 
 ye shall have no place of refuge on that day ; neither shall 
 ye be able to deny your sins. But if those to whom thou 
 preachest turn aside from thy admonitions, verily we have not 
 sent thee to be a guardian over them : thy duty is preaching 
 only. When we cause man to taste mercy from us, he 
 rejoiceth thereat : but if evil befall them, for that which their 
 hands have formerly committed, verily man becometh ungrate- 
 ful. Unto GOD appertaineth the kingdom of heaven and 
 earth : he createth that which he pleaseth ; he giveth 
 females unto whom he pleaseth, and he giveth males unto 
 whom he pleaseth ; or he giveth them males and females 
 jointly : and he maketh whom he pleaseth to be childless ; 
 for he is wise and powerful. It is not fit for man that GOD 
 should speak unto him otherwise than by private revelation, 
 or from behind a veil, or by his sending of a messenger to 
 reveal, by his permission, that which he pleaseth ; for he is 
 high and wise. Thus have we revealed unto thee a revela- 
 tion, 2 by our command. Thou didst not understand, before 
 this, what the book of the Koran was, nor what the faith was : 
 
 1 See Chap. V. p. 105. 
 
 8 Or, as the words may be also translated, Thus have we sent the spirit 
 Gabriel unto thee with a revelation. 
 
CHAP. XLIII.] ORNAMENTS OF GOLD 473 
 
 but we have ordained the same for a light ; we will thereby 
 direct such of our servants as we please : and thou shalt 
 surely direct them into the right way, the way of GOD, unto 
 whom belongeth whatever is in heaven and in earth. Shall 
 not all things return unto GOD ? 
 
 XLIII 
 
 THE CHAPTER OF THE ORNAMENTS OF GOLD 1 
 
 Revealed at Mecca. 2 
 
 IN THE NAME OF THE MOST MERCIFUL GOD. 
 
 HM. 3 By the perspicuous book ; verily we have 
 . ordained the same an Arabic Koran, that ye may 
 understand : and it is certainly written in the original book, 4 
 kept with us, being sublime and full of wisdom. Shall we 
 therefore turn away from you the admonition, and deprive 
 you thereof, because ye are a people who transgress ? And 
 how many prophets have we sent among those of old ? and 
 no prophet came unto them, but they laughed him to scorn : 
 wherefore we destroyed nations who were more mighty than 
 these in strength ; and the example of those who were of 
 old, hath been already set before them. If thou ask them 
 who created the heavens and the earth, they will certainly 
 answer, The mighty, the wise God created them : who hath 
 spread the earth as a bed for you, and hath made you paths 
 therein, that ye may be directed : and who sendeth down 
 rain from heaven by measure, whereby we quicken a dead 
 country (so shall ye be brought forth from your graves) : and 
 who hath created all the various species of things, and hath 
 given you ships and cattle, whereon ye are carried ; that ye 
 may sit firmly on the backs thereof, and may remember the 
 favour of your LORD, when ye sit thereon, and may say, 
 Praise be unto him, who hath subjected these unto our 
 service ! for we could not have mastered them by our own 
 power : and unto our LORD shall we surely return. Yet have 
 they attributed unto him some of his servants as his 
 
 1 The words chosen for the title of this chapter occur about the middle of 
 it. 
 
 8 Some except the verse beginning with these words, And ask our apostles 
 whom we have sent before thee, &c. 
 
 3 See Sale, Prel. Disc. Sect. III. p. 64, and Chap. II. p 2 
 
 4 i.e., The preserved table ; whicL is the original of all the scriptures in 
 general. 
 
474 THE KORAN [CHAP. XLIII. 
 
 offspring : verily man is openly ungrateful. Hath God 
 taken daughters out of those beings which he hath created ; 
 and hath he chosen sons for you ? But when one of them 
 hath the news brought of the birth of a child of that sex which 
 they attribute unto the Merciful, as his similitude, his face 
 becometh black, and he is oppressed with sorrow. * Do they 
 therefore attribute unto God female issue, which are brought 
 up among ornaments and are contentious without cause ? 
 And do they make the angels, who are the servants of the 
 Merciful, females ? Were they present at their creation ? 
 Their testimony shall be written down, and they shall be 
 examined concerning the same, on the day of judgment. And 
 they say, If the Merciful had pleased, we had not worshipped 
 them. They have no knowledge herein : they only utter a 
 vain lie. Have we given them a book of revelations before 
 this ; and do they keep the same in their custody ? But 
 they say, Verily we found our fathers practising a religion ; 
 and we are guided in their footsteps. Thus we sent no 
 preacher, before thee, unto any city, but the inhabitants 
 thereof who lived in affluence, said, Verily we found our 
 fathers practising a religion : and we tread in their footsteps. 
 And the preacher answered, What, although I bring you a 
 more right religion than that which ye found your fathers to 
 practise ? And they replied, Verily we believe not that 
 which ye are sent to preach. Wherefore we took vengeance 
 on them : and behold what hath been the end of those who 
 accused our apostles of imposture. Remember when Abra- 
 ham said unto his father, and his people, Verily I am clear 
 of the gods which ye worship, except him who hath created 
 me ; for he will direct me aright. And he ordained this to 
 be a constant doctrine among his posterity ; that they should 
 be turned from idolatry to the worship of the only true God. 
 Verily I have permitted these Meccans and their fathers to 
 live in prosperity, until the truth should come unto them, 
 and a manifest apostle : but now the truth is come unto 
 them, they say, This is a piece of sorcery ; and we believe 
 not therein. And they say, Had this Koran been sent down 
 unto some great man of either of the two cities, 2 we would 
 have received it. Do they distribute the mercy of thy LORD ? 3 
 We distribute their necessary provision among them, in this 
 
 1 See Chap. XVI. p. 261. 
 
 2 i.e., To one of the principal inhabitants of Mecca, or of Tayef, such as Al 
 Walid Ebn al Mogheira, or Orwa Ebn Masud, the Thakifite. (Al Beidawi.) 
 
 3 By this expression the prophetic office is here particularly intended. 
 
CHAP. XLIII.] ORNAMENTS OF GOLD 475 
 
 present life, and we raise some of them several degrees above 
 the others, that the one of them may take the other to serve 
 him : and the mercy of thy LORD is more valuable than the 
 riches which they gather together. If it were not that man- 
 kind would have become one sect of infidels, verily we had 
 given, unto those who believe not in the Merciful, roofs of 
 silver to their houses, and stairs oj silver, by which they might 
 ascend thereto, and doors oj silver to their houses, and couches 
 of silver for them to lean on ; and ornaments of gold : for 
 all this is the provision of the present life ; but the next life 
 with thy LORD shall be for those who fear him. Whoever 
 shall withdraw from the admonition of the Merciful, we will 
 chain a devil unto him ; and he shall be his inseparable com- 
 panion (and the devils shall turn them aside from the way of 
 truth ; yet they shall imagine themselves to be rightly directed): 
 until, when he shall appear before us at the last day, he shall 
 say unto the devil, 1 Would to GOD that between me and thee 
 there was the distance of the east from the west ! Oh how 
 wretched a companion art thou \ But wishes shall not avail 
 you on this day, since ye have been unjust ; for ye shall 
 be partakers of the same punishment. Canst thou, pro- 
 phet, make the deaf to hear, or canst thou direct the blind, 
 and him who is in a manifest error ? Whether we take thee 
 away, we will surely take vengeance on them ; or whether 
 we cause thee to see the punishment with which we have 
 threatened them, executed, we will certainly prevail over 
 them. Wherefore hold fast the doctrine which hath been 
 revealed unto thee ; for thou art in a right way : and it is 
 a memorial unto thee and thy people, and hereafter shall ye 
 be examined concerning your observance thereof. And ask 
 our apostles whom we have sent before thee, 2 whether we 
 have appointed gods for them to worship, besides the Merci- 
 ful. We formerly sent Moses with our signs unto Pharaoh 
 and his princes, and he said, Verily I am the apostle of the 
 LORD of all creatures. And when he came unto them with 
 our signs, behold, they laughed him to scorn ; although we 
 showed them no sign, but it was greater than the other : 3 
 and we inflicted a punishment 4 on them, that perad venture 
 
 1 See Chap. XIX. p. 302. 
 
 2 That is, ask those who profess the religions which they taught, and 
 their learned men. (Al Beidawi, Jallal., &c.) 
 
 3 Literally, Than its sister. The meaning is that the miracles were all 
 very great and considerable, or, as the French may express it, by a phrase 
 nearly the same, les uns plus grands que les autres. 
 
 * viz., The successive plagues which they suffered, previous to their final 
 destruction in the Red Sea. 
 
476 THE KORAN [CHAP. mil. 
 
 they might be converted. And they said unto Moses, O 
 magician, pray unto thy LORD for us, according to the 
 covenant which he hath made with thee ; for we will cer- 
 tainly be directed. But when we took the plague from off 
 them, behold, they broke their promise. And Pharaoh 
 made proclamation among his people, saying, O my people, 
 is not the kingdom of Egypt mine, and these rivers 1 which 
 flow beneath me ? Do ye not see ? Am not I better than 
 this Moses ; who is a contemptible person, and can scarce 
 express himself intelligibly ? 2 Have bracelets of gold, there- 
 fore, been put upon him ; 3 or do the angels attend him in 
 orderly procession ? And Pharaoh persuaded his people to 
 light behaviour ; and they obeyed him : for they were a 
 wicked people. And when they had provoked us to wrath, 
 we took vengeance on them, and we drowned them all : and 
 we made them a precedent and an example unto others. And 
 when the son of Mary was proposed for an example ; behold, 
 thy people cried out through excess of joy thereat ; 4 and they 
 said, Are our gods better, or he ? They have proposed this 
 instance unto thee no otherwise than for an occasion of 
 dispute : yea, they are contentious men. Jesus is no other 
 than a servant, whom we favoured with the gift of prophecy ; 
 and we appointed him for an example 5 unto the children of 
 Israel (if we pleased, verily we could from yourselves produce 
 angels, to succeed you in the earth) : 6 and he shall be a sign 
 of the approach of the last hour ; 7 wherefore doubt not thereof. 
 
 1 To wit, the Nile and its branches. (Al Beidawi.) 
 8 See Chap. XX. p. 306. 
 
 3 Such bracelets were some of the insignia of royalty : for when the Egyp- 
 tians raised a person to the dignity of a prince, they put a collar or chain of 
 gold about his neck (see Gen. xli. 42), and bracelets of gold on his wrists 
 (Al Beidawi, Jallalo'ddin). 
 
 4 This passage is generally supposed to have been revealed on occasion 
 of an objection made by one Ebn al Zahari to those words in Chap. XXI. 
 (see Chap. XXI.), by which all in general, who were worshipped as deities, 
 besides GOD, are doomed to hell ; whereupon the infidels cried out, We 
 are contented that our gods should be with Jesus : for he also is worshipped as 
 God. (Jallalo'ddin, Al Beidawi.) Some, however, are of opinion it might 
 have been revealed in answer to certain idolaters, who said that the Chris- 
 tians, who received the scriptures, worshipped Jesus, supposing him to be 
 the son of GOD ; whereas the angels were more worthy of that honour than 
 he. (Al Beidawi.) 
 
 5 Or an instance of our power, by his miraculous birth. 
 
 6 As easily as we produced Jesus without a father. (Al Beidawi.) The 
 intent of the words is to show how just and reasonable it is to think that 
 the angels should bear the relation of children to men, rather than to GOD ; 
 they being his creatures, as well as men, and equally in his power. 
 
 7 For some time before the resurrection Jesus is to descend on earth, 
 according to the Mohammedans, near Damascus (see Sale, Prel. Disc. Sect. 
 IV.), or, as some say, near a rock in the Holy Land named Ank with a lance 
 
CHAP. XLIII.] ORNAMENTS OF GOLD 477 
 
 And follow me : this is the right way. And let not Satan 
 cause you to turn aside : for he is your open enemy. 
 And when Jesus came with evident miracles, he said, 
 Now am I come unto you with wisdom ; * and to ex- 
 plain unto you part of those things concerning which ye 
 disagree : wherefore fear GOD, and obey me. Verily GOD 
 is my LORD and your LORD ; wherefore worship him : this 
 is the right way. And the confederated sects among them 
 fell to variance : 2 but woe unto those who have acted unjustly, 
 because of the punishment of a grievous day. Do the unbe- 
 lievers wait for any other than the hour of judgment ; that 
 it may come upon them suddenly, while they foresee it not ? 
 The intimate friends, on that day, shall be enemies unto one 
 another ; except the pious. O my servants, there shall no 
 fear come on you this day, neither shall ye be grieved ; who 
 have believed in our signs, and have been Moslems : enter 
 ye into paradise, ye and your wives, with great joy. Dishes 
 of gold shall be carried round unto them, and cups without 
 handles : and therein shall they enjoy whatever their souls 
 shall desire, and whatever their eyes shall delight in : and ye 
 shall remain therein for ever. This is paradise, which ye 
 have inherited as a reward for that which ye have wrought. 
 Therein shall ye have fruits in abundance, of which ye shall 
 eat. But the wicked shall remain for ever in the torment 
 of hell : it shall not be made lighter unto them ; and they 
 shall despair therein. We deal not unjustly with them, but 
 they deal unjustly with their own souls. And they shall call 
 aloud, saying, O Malec, 3 intercede for us that thy LORD would 
 end us by annihilation. He shall answer, 4 Verily ye shall 
 remain here for ever. We brought you the truth heretofore, 
 but the greater part of you abhorred the truth. Have the 
 
 in his hand, wherewith he is to kill Antichrist, whom he will encounter at 
 Ludd, or Lydda, a small town not far from Joppa (Sale, Prel. Disc. Sect. IV.). 
 They add that he will arrive at Jerusalem at the time of morning prayer, 
 that he shall perform his devotions after the Mohammedan institution, 
 and officiate instead of the Imam, who shall give place to him ; that he will 
 break down the cross, and destroy the churches of the Christians, of whom 
 he will make a general slaughter, excepting only such as shall profess Islam, 
 &c. (Al Beidawi). 
 
 1 That is, with a book of revelations, and an excellent system of religion. 
 
 8 This may be understood either of the Jews in the time of Jesus, who 
 opposed his doctrine, or of the Christians since, who have fallen into various 
 opinions concerning him ; some making him to be GOD, others the Son of 
 GOD, and others, one of the persons of the Trinity, &c. (Al Beidawi, J allal. ) 
 
 3 This the Mohammedans suppose to be the name of the principal angel 
 who has the charge of hell. 
 
 * Some say that this answer will not be given till a thousand years after 
 the day of judgement. 
 
478 THE KORAN [CHAP. XLIV. 
 
 infidels fixed on a method to circumvent our apostle ? Verily 
 we wil: fix on a method to circumvent them. Do they imagine 
 that we hear not their secrets, and their private discourse ? 
 Yea ; and our messengers who attend them 1 write down the 
 same. Say, If the Merciful had a son, verily I would be the 
 first of those who should worship him. Far be the LORD 
 of heaven and earth, the LORD of the throne, from that which 
 they affirm of him \ Wherefore let them wade in their vanity, 
 and divert themselves, until they arrive at their day with 
 which they have been threatened. He who is GOD in heaven 
 is GOD on earth also : and he is the wise, the knowing. And 
 blessed be he unto whom appertained the kingdom of heaven 
 and earth, and of whatever is between them ; with whom is 
 the knowledge of the last hour ; and before whom ye shall 
 be assembled. They whom they invoke besides him, have 
 not the privilege to intercede for others ; except those who 
 bear witness to the truth, and know the same.' 2 ' If thou ask 
 them who hath created them, they will surely answer, GOD. 
 How therefore are they turned away to the worship of others ? 
 GOD also heareth the saying of the prophet, O LORD, verily 
 these are people who believe not : and he answered, There- 
 fore turn aside from them ; and say, Peace : 3 hereafter shall 
 they know their folly. 
 
 XLIV 
 
 THE CHAPTER OF SMOKE 4 
 
 Revealed at Mecca. 5 
 
 IN THE NAME OF THE MOST MERCIFUL GOD. 
 
 HM. 6 By the perspicuous book of the Koran ; verily 
 . we have sent down the same on a blessed night 7 
 
 1 i.e., The guardian angels. 
 
 * That is, to the doctrine of GOD'S unity. The exception comprehends 
 Jesus, Ezra, and the angels ; who will be admitted as intercessors, though 
 they have been worshipped as gods. (Al Beidawi.) 
 
 3 See Chap. XXV. p. 359. 
 
 4 This word occurs within a few lines from the beginning of the chapter. 
 
 * Some except the verse beginning, We will take the plague off you a little, 
 &c. 
 
 See Sale, Prel. Disc. Sect. III. p. 64, and Chap. II. 
 
 7 Generally supposed to be that between the twenty- third and twenty- 
 fourth of Ramadan. See Sale, Prel. Disc. Sect. III., and Chap. XCVIL, 
 and the notes there. 
 
CHAP. XLIV.] SMOKE 479 
 
 (for we had engaged so to do), on the night wherein is distinctly 
 sent down the decree of every determined thing, as a com- 
 mand from us. 1 Verily we have ever used to send apostles 
 with revelations, at proper intervals, as a mercy from thy 
 LORD ; for it is he who heareth and knoweth : the LORD 
 of heaven and earth, and of whatever is between them ; if 
 ye are men of sure knowledge. There is no GOD but he : 
 he giveth life, and he causeth to die ; he is your LORD, and 
 the LORD of your forefathers. Yet do they amuse them- 
 selves with doubt. But observe them on the day whereon 
 the heaven shall produce a visible smoke, which shall cover 
 mankind : 2 this will be a tormenting plague. They shall say, 
 O LORD, take this plague from off us : verily we will become 
 true believers. How should an admonition be of avail to them 
 in this condition ; when a manifest apostle came unto them, 
 but they retired from him, saying, This man is instructed 
 by others? or is a distracted person ? We will take the plague 
 from off you, a little : but ye will certainly return to your 
 infidelity. 4 ' On the day whereon we shall fiercely assault 
 them with great power, 5 verily we will take vengeance on 
 them. We made trial of the people of Pharaoh before them, 
 y.nd an honourable messenger came unto them, saying, Send 
 
 1 For annually on this night, as the Mohammedans are taught, all the 
 events of the ensuing year, with respect to life and death and the other affairs 
 of this world, are disposed and settled (Jallaloddin, Al Beidawi.) Some, 
 however, suppose that these words refer only to that particular night on 
 which the Koran, wherein are completely contained the divine determinations 
 in respect to religion and morality, was sent down, (Al Beidawi) ; and 
 according to this exposition, the passage maybe rendered, The night whereon 
 every determined or adjudged matter was sent down. 
 
 2 The commentators differ in their expositions of this passage. Some 
 think it spoke of a smoke which seemed to fill the air during the famine 
 which was inflicted on the Meccans in Mohammed's time (see Chap. XXIII. ), 
 and was so thick that, though they could hear, yet they could not see one 
 another (Al Zamakh., Al Beidawi, Yahya, Jallalo'ddin). But according 
 to a tradition of Ali, the smoke here meant is that which is to be one of 
 the previous signs of the day of judgment (Sale, Prel. Disc. Sect. IV.), and 
 will fill the whole space from east to west, and last for forty days. This 
 smoke, they say, will intoxicate the infidels, and issue at their nose, ears, 
 and posteriors, but will very little inconvenience the true believers (Al 
 Zamakh., Al Beidawi). 
 
 * See Chap. XVI. p. 267. 
 
 * If we follow the former exposition, the words are to be understood, 
 of the ceasing of the famine upon the intercession of Mohammed, at the 
 desire of the Koreish, and on their promise of believing on him ; notwith- 
 standing which, they fell back to their old incredulity ; but if we follow 
 the latter exposition, they are to be understood of GOD'S taking away the 
 plague of the smoke, after the expiration of the forty days, at the prayer 
 of the infidels, and on their promise of receiving the true faith, which being 
 done, they will immediately return to their wonted obstinacy. 
 
 6 Some expound this of the slaughter at Bedr, and others of the day of 
 judgment. 
 
480 THE KORAN [CHAP. XLIV 
 
 unto me the servants of GOD ; * verily I am a. faithful 
 messenger unto you : and lift not yourselves up against 
 GOD : for I come unto you with manifest power. And I fly 
 for protection unto my LORD and your LORD, that ye stone 
 me not. 2 If ye do not believe me, at least depart from me, 3 
 And when they accused him of imposture, he called upon his 
 LORD, saying, These are a wicked people. And God said unto 
 him, March forth with my servants by night ; for ye will 
 be pursued : and leave the sea divided, that the Egyptians 
 may enter the same ; for they are a host doomed to be drowned. 
 How many gardens, and fountains, and fields of corn, and 
 fair dwellings, and advantages which they enjoyed, did they 
 leave behind them ? Thus we dispossessed them thereof ; and 
 we gave the same for an inheritance unto another people. 4 
 Neither heaven or earth wept for them ; 5 neither were they 
 respited any longer. And we delivered the children of Israel 
 from a shameful affliction ; from Pharaoh ; for he was 
 haughty, and a transgressor : and we chose them, knowingly, 6 
 above all people ; and we showed them several signs, 7 wherein 
 was an evident trial. Verily these Meccans say, Assuredly 
 our final end will be no other than our first natural death ; 
 neither shall we be raised again : bring now our forefathers 
 back to life, if ye speak truth. Are they better, or the people 
 of Tobba, 8 and those who were before them ? we destroyed 
 them, because they wrought wickedness. We have not 
 created the heavens and the earth, and whatever is between 
 them, by way of sport : we have created them no otherwise 
 than in truth ; 9 but the greater part of them do not under- 
 
 1 i.e., Let the Israelites go with me to worship their GOD. 
 
 2 Or that ye injure me not, either by word or deed. (Al Beidawi.) 
 
 3 Without opposing me or offering me any injury, which I have not 
 deserved from you. 
 
 4 See Chap. XXVI. p. 362. 
 
 5 That is, none pitied their destruction. 
 
 6 i.e., Knowing that they were worthy of our choice ; or, notwithstanding 
 we knew they would, in time to come, fall into idolatry, &c. 
 
 7 As the dividing of the Red Sea, the cloud which shaded them, the raining 
 on them manna and quails, &c. (Al Beidawi.) 
 
 8 The Hamyarites, whose kings had the title of Tobba. (Sale, Prel. Disc. 
 Sect. I.) The commentators tell us that the Tobba here meant was very 
 potent, and built Samarcand, or, as others say, demolished it ; and that 
 he was a true believer, but his subjects were infidels. (Al Beidawi, Jallalo'- 
 ddin.) This prince seems to have been Abu Carb Asaad, who nourished 
 about seven hundred years before Mohammed, and embraced Judaism, 
 which religion he first introduced into Yaman (being the true religion at 
 that time, inasmuch as Christianity was not then promulgated), and was, 
 for that cause probably, slain by his own people. (Al Jannabi. Vide 
 Poc. Spec. p. 60.) 
 
 See Chaps. XXI. p. 316, and XXXVIII. p. 445. 
 
CHAP. XLV. THE KNEELING 481 
 
 stand. Verily the day of separation 1 shall be the appointed 
 term of them all ; a day, whereon the master and the servant 
 shall be of no advantage to one another, neither shall they 
 be helped ; excepting those on whom GOD shall have mercy : 
 for he is the mighty, the merciful. Verily the fruit of the 
 tree of Al Zakkum shall be the food of the impious : 2 as the 
 dregs of oil shall it boil in the bellies of the damned, like the 
 boiling of the hottest water. And it shall be said to the tor- 
 mentors, Take him, and drag him into the midst of hell : 
 and pour on his head the torture of boiling water, saying, 
 Taste this ; for thou art that mighty and honourable person. 
 Verily this is the punishment of which ye doubted. But the 
 pious shall be lodged in a place of security ; among gardens 
 and fountains : they shall be clothed in fine silk and in satin ; 
 and they shall sit facing one another. Thus shall it be : and 
 we will espouse them to fair damsels, having large black eyes. 
 In that place shall they call for all kinds of fruits, in full 
 security : they shall not taste death therein, after the first 
 death ; and God shall deliver from the pains of hell : through 
 the gracious bounty of thy LORD. This will be great felicity. 
 Moreover we have rendered the Koran easy for thee, by reveal- 
 ing it in thine own tongue : to the end that they may be 
 admonished : wherefore do thou wait the event ; for they wait 
 to see some misfortune befall thee. 
 
 XLV 
 
 THE CHAPTER OF THE KNEELING 3 
 
 Revealed at Mecca. 
 
 IN THE NAME OF THE MOST MERCIFUL GOD. 
 
 HM. 4 The revelation of this book is from the mighty, 
 . the wise GOD. Verily both in heaven and earth 
 are signs of the divine power unto the true believers : and in 
 the creation of yourselves, and of the beasts which are scat- 
 tered over the face of the earth, are signs unto people of sound 
 judgment ; and also in the vicissitude of night and day, and 
 
 1 i.e., The day of judgment ; when the wicked shall be separated from 
 the righteous, &c. 
 
 * Jallalo'ddin supposes this passage to have been particularly levelled 
 against Abu Jahl. 
 
 8 The word from which this chapter is denominated occurs towards the 
 end of it. 
 
 4 Sale, Prel. Disc. Sect. III. p. 64, and Chap. II. page 2, note. 
 
 Q 
 
482 THE KORAN [CHAP. XLV. 
 
 the rain which GOD sendeth down from heaven, whereby 
 he quickeneth the earth after it hath been dead : in the 
 change of the winds also are signs, unto people of under- 
 standing. These are the signs of GOD ; we rehearse them 
 unto thee with truth. In what revelation therefore will they 
 believe, after they have rejected GOD and his signs ? Woe 
 unto every lying and impious person ; who heareth the 
 signs of GOD, which are read unto him, and afterwards proudly 
 persisteth in infidelity, as though he heard them not (denounce 
 unto him a painful punishment) : and who, when he cometh 
 to the knowledge of any of our signs, receiveth the same 
 with scorn. For these is prepared a shameful punishment : 
 before them lieth hell : and whatever they shall have gained 
 shall not avail them at all, neither shall the idols which they 
 have taken for their patrons, besides GOD : and they shall 
 suffer a grievous punishment. This is a true direction : and 
 for those who disbelieve the signs of their LORD, is prepared 
 the punishment of a painful torment. It is GOD who hath 
 subjected the sea unto you, that the ships may sail therein, 
 at his command ; and that ye may seek advantage unto 
 yourselves by commerce, of his bounty ; and that ye may 
 give thanks : and he obligeth whatever *s in heaven and on 
 earth to serve you ; the whole being from him. Verily herein 
 are signs, unto people who consider. Speak unto the true 
 believers, that they forgive those who hope not for the days 
 of Goo, 1 that he may reward people according to what they 
 shall have wrought. Whoso doth that which is right doth it 
 to the advantage of his own soul ; and whoso doth evil, doth 
 it against the same : hereafter shall ye return unto your 
 LORD, We gave unto the children of Israel the book of 
 the law, and wisdom, and prophecy ; and we fed them with 
 good things, and preferred them above all nations ; and we 
 gave them plain ordinances concerning the business of religion ; 
 neither did they fall at variance, except after that knowledge 
 had come unto them, through envy amongst themselves : 
 but thy LORD will decide the controversy between them on 
 the day of resurrection, concerning that wherein they dis- 
 agree. Afterwards we appointed thee, Mohammed, to 
 promulgate a law concerning the business of religion : where- 
 
 1 By the days of GOD, in this place, are meant the prosperous successes 
 of his people in battle against the infidels. (See p. 245, note 4.) The 
 passage is said to have been revealed on account of Omar, who being re- 
 viled by one of the tribe of Ghifar, was thinking to revenge himself by force. 
 Some are of opinion that this verse is abrogated. (Al Beidawi.) 
 
CHAP. XLV.] THE KNEELING 483 
 
 fore follow the same, and follow not the desires of those 
 who are ignorant. 1 Verily they shall not avail thee against 
 GOD at all : the unjust are the patrons of one another ; but 
 GOD is the patron of the pious. This Koran delivereth 
 evident precepts unto mankind ; and is a direction and a 
 mercy, unto people who judge aright. Do the workers of 
 iniquity imagine that we will deal with them as with those 
 who believe and do good works ; so that their life and their 
 death shall be equal ? An ill judgment do they make. GOD 
 hath created the heavens and the earth in truth ; that he 
 may recompense every soul according to that which it shall 
 have wrought : and they shall not be treated unjustly. 
 What thinkest thou ? He who taketh his own lust for his 
 GOD, and whom GOD causeth knowingly to err, and whose 
 ears and whose heart he hath sealed up, and over whose eyes 
 he hath cast a veil ; who shall direct him, after GOD shall 
 have forsaken him ? Will ye not therefore be admonished ? 
 They say, There is no other life, except our present life : 
 we die and we live ; and nothing but time destroyeth us. 
 But they have no knowledge in this matter ; they only follow 
 a vain opinion. And when our evident signs are rehearsed 
 unto them, their argument which they offer against the same 
 is no other than that they say, Bring to life our fathers who 
 have been dead ; if ye speak truth. Say, GOD giveth you 
 life ; and afterwards causeth you to die : hereafter will he 
 assemble you together on the day of resurrection ; there is 
 no doubt thereof ; but the greater part of men do not under- 
 stand. Unto GOD appertaineth the kingdom of heaven and 
 earth ; and the day whereon the hour shall be fixed, on that 
 day snail those who charge the Koran with vanity perish. 
 And thou shalt see every nation 2 kneeling : every nation 
 shall be called unto its book of account ; and it shall be said 
 unto them, This day shall ye be rewarded according to that 
 which ye have wrought. This our book will speak concern- 
 ing you with truth ; therein have we written down whatever 
 ye have done. 3 As to those who shall have believed and 
 done good works, their LORD shall lead them into his mercy : 
 this shall be manifest felicity. But as to the infidels, it shall 
 be said unto them, Were not my signs rehearsed unto you ? 
 
 1 That is, of the principal Koreish, who were urgent with Mohammed 
 to return to the religion of his forefathers. (Al BeidSwi.) 
 
 2 The original word ommat properly signifies a people who profess one 
 and the same law or religion. 
 
 3 See Chap. II. p. z note, and Sale, Prel. Disc. Sect IV. p. 96. 
 
434 THE KORAN [CHAP. XLVI. 
 
 but ye proudly rejected them, and became a wicked people ? 
 And when it was said unto you, Verily the promise of GOD 
 is true ; and as to the hour oj judgment, there is no doubt 
 thereof : ye answered, We know not what the hour of 
 judgment is : we hold an uncertain opinion only ; and we 
 are not well assured of this matter. But on that day the evil 
 of that which they have wrought shall appear unto them ; 
 and that which they mocked at shall encompass them : and 
 it shall be said unto them, This day will we forget you, as ye 
 did forget the meeting of this your day : and your abode 
 shall be hell fire ; and ye shall have none to deliver you. This 
 shall ye suffer, because ye turned the signs of GOD to ridicule ; 
 and the life of the world deceived you. On this day, there- 
 fore, they shall not be taken forth from thence, neither shall 
 they be asked any more to render themselves well pleasing 
 unto God. Wherefore praise be unto GOD, the LORD of the 
 heavens and the LORD of the earth ; the LORD of all crea- 
 tures : and unto him be glory in heaven and earth ; for he 
 is the mighty, the wise God ! 
 
 XLVI 
 
 THE CHAPTER OF AL AHKAF * 
 
 Revealed at Mecca. 
 
 IN THE NAME OF THE MOST MERCIFUL GOD. 
 
 (XXVI.) r T M. 2 The revelation of this book is from 
 Jf~l . the mighty, the wise GOD. We have 
 not created the heavens and the earth, and whatever is 
 between them, otherwise than in truth, 3 and for a deter- 
 mined period : 4 but the unbelievers turn away from the 
 warning which is given them. Say, What think ye ? Show 
 me what part of the earth the idols which ye invoke, besides 
 GOD, have created ? Or had they any share in the creation 
 of the heavens ? Bring me a book of scripture revealed 
 before this, or some footstep of ancient knowledge, to counte- 
 nance your idolatrous practices ; if ye are men of veracity. 
 
 1 Al Ahkaf is the plural of Hekf, and signifies lands which lie in a crooked 
 or winding manner ; whence it became the name of a territory in the pro- 
 vince of Hadramaut, where the Adites dwelt. It is mentioned about the 
 middle of the chapter. 
 
 2 Section XXVI. begins with this chapter. See Sale, Prel. Disc. Sect. Ill, 
 pp. 63, 64. 
 
 8 See Chaps. XXI. p. 317 and XXXVIII. p. 445. 
 
 * Being to last but a certain space of time, and not for ever. 
 
CHAP.XLVI.] AL AHKAF 485 
 
 Who is in a wider error than he who invoketh, besides GOD, 
 that which cannot return him an answer till the day of 
 resurrection ; and idols which regard not their calling on 
 them : and which, when men shall be gathered together to 
 Judgment, will become their enemies, and will ungratefully 
 deny their worship ? When our evident signs are rehearsed 
 unto them, the unbelievers say of the truth, 1 when it cometh 
 unto them, This is a manifest piece of sorcery. Will they 
 say, Mohammed hath forged it ? Answer, If I have forged 
 it, verily ye shall not obtain for me any favour from GOD : 
 he well knoweth the injurious language which ye utter con- 
 cerning it : he is a sufficient witness between me and you ; 
 and he is gracious and merciful. Say, I am not singular 
 among the apostles ; 2 neither do I know what will be done 
 with me or with you hereafter : I follow no other than what 
 is revealed unto me ; neither am I any more than a public 
 warner. Say, What is your opinion ? If this book be from 
 GOD, and ye believe not therein ; and a witness of the 
 children of Israel bear witness to its consonancy with the 
 law, 3 and believeth therein ; and ye proudly reject the same : 
 are ye not unjust doers ? Verily GOD direct eth not unjust 
 people. But those who believe not, say of the true believers, 
 If the doctrine of the Koran had been good, they had not 
 embraced the same before us. 4 And when they are not 
 guided thereby, they say, This is an antiquated lie. Whereas 
 the book of Moses was revealed before the Koran, to be a guide 
 and a mercy : and this is a book confirming the same, 
 delivered in the Arabic tongue ; to denounce threats unto 
 those who act unjustly, and to bear good tidings unto the 
 righteous doers. As to those who say, Our LORD is GOD ; 
 and who behave uprightly : on them shall no fear come, 
 neither shall they be grieved. These shall be the inhabitants 
 of paradise, they shall remain therein forever : in recompence 
 
 I i.e., Any part of the revelations of the Koran. 
 
 II That is, I do not teach a doctrine different from what the former apostles 
 and prophets have taught, nor am I able to do what they could not, particu- 
 larly to show the signs which every one shall think fit to demand. (Al 
 Beidawi.) 
 
 3 This witness is generally supposed to have been the Jew Abd'allah 
 Ebn Salam, who declared that Mohammed was the prophet foretold by 
 Moses. Some, however, suppose the witness here meant to have been 
 Moses himself. (Al Beidawi, Jallalo'ddin.) 
 
 4 These words were spoken, as some thin :, by the Jews, when Abd'allah 
 professed Islam ; or, according to others, by the Koreish, because the first 
 followers of Mohammed were for the most part poor and mean people ; 
 or else by the tribes of Amer, Ghatfan, and Asad, on the conversion of those 
 of Joheinah, Mozeinah, Aslam, and Ghifar. (Al Beidawi.) 
 
486 THE KORAN [CHAP. XLVI. 
 
 for that which they have wrought. We have commanded 
 man to show kindness to his parents : his mother beareth 
 him in her womb with pain, and bringeth him forth with 
 pain : and the space of his being carried in her womb, and 
 of his weaning, is thirty months ; * until, when he attaineth 
 his age of strength, and attaineth the age of forty years, he 
 saith, 2 O LORD, excite me, by thy inspiration, that I may be 
 grateful for thy favours, wherewith thou hast favoured me 
 and my parents ; and that I may work righteousness, which 
 may please thee : and be gracious unto me in my issue ; 
 for I am turned unto thee and am a Moslem. These are 
 they from whom we accept the good work which they have 
 wrought, and whose evil works we pass by ; and they shall be 
 among the inhabitants of paradise : this is a true promise, 
 which they are promised in this world. He who saith unto 
 his parents, Fie on you ! do ye promise me that I shall be 
 taken forth from the grave, and restored to life ; when many 
 generations have passed away before me, and none of them 
 have returned back ? 3 And his parents implore GOD'S assist- 
 ance, and say to their son, Alas for thee ! Believe : for the 
 promise of GOD is true. But he answereth, This is no other 
 than silly fables of the ancients. These are they whom the 
 sentence passed on the nations which have been before them, 
 of genii and of men, justly fitteth : they shall surely perish. 4 
 For every one is prepared a certain degree of happiness or 
 misery, according to that which they shall have wrought ; 
 that God may recompense them for their works ; and they 
 shall not be treated unjustly. On a certain day, the unbe- 
 lievers shall be exposed before the fire of hell ; and it shall be 
 said unto them, Ye received your good things in your life- 
 time, while ye were in the world ; and ye enjoyed yourselves 
 therein : wherefore this day ye shall be rewarded with the 
 
 1 At the least. For if the full time of suckling an infant be two years 
 (see Chap. II.), or twenty- four months, there remain but six months for the 
 space of his being carried in the womb ; which is the least that can be 
 allowed. (Al Beidawi.) 
 
 2 These words, it is said, were evealed on account of Abu Beer, who pro- 
 fessed Islam in the fortieth year of his age, two years after Mohammed's 
 mission, and was the only person, either of the Mohajerin or the Ansars, 
 whose father and mother were also converted ; his son Abd'alrahman, and 
 his grandson Abu Atik, likewise embracing the same faith. (Al Beidawi, 
 Jallalo'ddin, &c.) 
 
 3 The words seem to be general ; but it is said they were revealed particu- 
 larly on occasion of Abd'alrahman, the son of Abu Beer, who used these 
 expressions to his father and mother before he professed Islam. (Al Beidawi.) 
 
 4 Unless they redeem their fault by repentance, and embracing the true 
 faith, as did Abd'alrahman. 
 
CHAP. XLVI.] AL AHKAF 487 
 
 punishment of ignominy ; for that ye behaved insolently 
 in the earth, without justice, and for that ye transgressed. 
 Remember the brother of Ad, 1 when he preached unto his 
 people in Al Ahkaf (and there were preachers before him 
 and after him), saying, Worship none but GOD : verily I 
 fear for you the punishment of a great day. They answered, 
 Art thou come unto us that thou mayest turn us aside from 
 the worship of our gods ? Bring on us now the punishment 
 with which thou threatenest us, if thou art a man of veracity. 
 He said, Verily the knowledge of the time when your punish- 
 ment will be inflicted is with GOD ; and I only declare unto 
 you that which I am sent to preach ; but I see ye are an 
 ignorant people. And when they saw the preparation made 
 jor their punishment, namely, a cloud traversing the sky, and 
 tending towards their valleys, they said, This is a traversing 
 cloud, which bringeth us rain. Hud answered, Nay ; it is 
 what ye demanded to be hastened : a wind, wherein is a 
 severe vengeance : it will destroy everything, 2 at the com- 
 mand of its LORD. And in the morning nothing was to be 
 seen, besides their empty dwellings. Thus do we reward 
 wicked people. We had established them in the like flourish- 
 ing condition wherein we have established you, men of 
 Mecca ; and we had given them ears, and eyes, and hearts : 
 yet neither their ears, nor their eyes, nor their hearts profited 
 them at all, when they rejected the signs of GOD ; but the 
 vengeance which they mocked at fell upon them. We hereto- 
 fore destroyed the cities which were round about you ; 3 and 
 we variously proposed our signs unto them, that they might 
 repent. Did those protect them, whom they took for gods, 
 besides GOD, and imagined to be honoured with his famili- 
 arity ? Nay ; they withdrew from them : yet this was their 
 false opinion which seduced them, and the blasphemy which 
 they had devised. Remember when we caused certain of 
 the genii 4 to turn aside unto thee, that they might hear the 
 Koran : and when they were present at the reading of the 
 
 1 i.e., The prophet Hud. 
 
 8 Which came to pass accordingly ; for this pestilential and violent wind 
 killed all who believed not in the doctrine of Hud, without distinction of 
 sex, age, or degree ; and entirely destroyed their possessions. See Sale, 
 Prel. Disc. Sect. I., and the notes to Chapter VII. 
 
 3 As the settlements of the Thamudites, Midianites, and the cities of 
 Sodom and Gomorrah, &c. 
 
 4 These genii, according to different opinions, were of Nisibin, or of Yaman, 
 or of Ninive ; and in number nine or seven. They heard Mohammed reading 
 the Koran by night, or after the morning prayer, in the valley of Al Nakhlah, 
 during the time of his retreat to Al Tayef, and believed on him. (Al Beidawi, 
 Jallalo'ddin.) 
 
488 THE KORAN [CHAP. XLVII. 
 
 same, they said to one another, Give ear : and when it was 
 ended, they returned back unto their people, preaching 
 what they had heard. They said, Our people, verily we have 
 heard a book read unto us, which hath been revealed since 
 Moses, 1 confirming the scripture which was delivered before 
 it ; and directing unto the truth and the right way. Our 
 people, obey God's preacher : and believe in him ; that he 
 may forgive you your sins, and may deliver you from a pain- 
 ful punishment. And whoever obeyeth not GOD'S preacher, 
 shall by no means frustrate God's vengeance on earth : neither 
 shall he have any protectors besides him. These will be 
 in a manifest error. Do they not know that GOD, who hath 
 created the heavens and the earth, and was not fatigued 
 with the creation thereof, is able to raise the dead to life ? 
 Yea, verity : for he is almighty. On a certain day the 
 unbelievers shall be exposed unto hell fire ; and it shall be 
 said unto them, Is not this really come to pass ? They shall 
 answer, Yea, by our LORD. God shall reply, Taste, there- 
 fore, the punishment of hell, for that ye have been unbelievers. 
 Do thou, prophet, bear the insults of thy people with patience, 
 as our apostles, who were endued with constancy, bare the 
 injuries of their people : and require not their punishment 
 to be hastened unto them. On the day whereon they shall 
 see the punishment wherewith they have been threatened, it 
 shall seem as though they had tarried in the world but an hour 
 of a day. This is a fair warning. Shall any perish except 
 the people who transgress ? 
 
 XLVII 
 
 THE CHAPTER OF MOHAMMED 2 
 
 Revealed at Medina. 3 
 
 IN THE NAME OF THE MOST MERCIFUL GOD. 
 
 GOD will render of none effect the works of those who 
 believe not, and who turn away men from the way of 
 GOD : but as to those who believe, and work righteousness, 
 and believe in the revelation which hath been sent down unto 
 
 1 Hence the commentators suppose those genii, before their conversion 
 to Mohammedism, to have been of the Jewish religion. 
 
 2 Some entitle this chapter War, which is therein commanded to be 
 vigorously carried on against the enemies of the Mohammedan faith. Others 
 know it as Fight. 
 
 3 Some suppose the whole to have been revealed at Mecca. 
 
CHAP. XLVII.] MOHAMMED 489 
 
 Mohammed (for it is the truth from their LORD), he will 
 expiate their evil deeds from them, and will dispose their 
 heart aright. This will he do, because those who believe not 
 follow vanity, and because those who believe follow the truth 
 from their LORD. Thus GOD propoundeth unto men their 
 examples. When ye encounter the unbelievers, strike off 
 their heads, until ye have made a great slaughter among 
 them ; and bind them in bonds : and either give them a free 
 dismissal afterwards, or exact a ransom ; until the war shall 
 have laid down its arms. 1 This shall ye do : Verily if GOD 
 pleased, he could take vengeance on them, without your 
 assistance ; but he commandeth you to fight his battles, that 
 he may prove the one of you by the other. And as to those 
 who fight 2 in defence of GOD'S true religion, God will not 
 suffer their works to perish : he will guide them, and will 
 dispose their heart aright ; and he will lead them into para- 
 dise, of which he hath told them. O true believers, if ye 
 assist GOD, by fighting for his religion, he will assist you 
 against your enemies ; and will set your feet fast : but as 
 for the infidels, let them perish : and their works shall God 
 render vain. This shall befall them, because they have 
 rejected with abhorrence that which GOD hath revealed : 
 wherefore their works shall become of no avail. Do they 
 not travel through the earth, and see what hath been the 
 end of those who were before them ? GOD utterly destroyed 
 them : and the like catastrophe await eth the unbelievers. 
 This shall come to pass, for that GOD is the patron of the true 
 believers, and for that the infidels have no protector. Verily 
 GOD will introduce those who believe, and do good works, 
 into gardens beneath which rivers flow : but the unbelievers 
 indulge themselves in pleasures, and eat as beasts eat ; and 
 their abode shall be hell fire. How many cities were more 
 mighty in strength than thy city which hath expelled thee : 
 
 1 This law the Hanifites judge to be abrogated, or to relate particularly 
 to the war of Bedr, for the severity here commanded, which was necessary 
 in the beginning of Mohammedism (see Chap. VIII. pp. 169 and 175), they think 
 too rigorous to be put in practice in its flourishing state. But the Persians 
 and some others hold the command to be still in full force ; for, according 
 to them, all the men of full age who are taken in battle are to be slain, unless 
 they embrace the Mohammedan faith ; and those who fall into the hands 
 of the Moslems after the battle are not to be slain, but may either be set at 
 liberty gratis or on payment of a certain ransom, or may be exchanged for 
 Mohammedan prisoners, or condemned to slavery, at the pleasure of the 
 Imam or prince. (Al Beidawi. Vide Reland. Dissert, de Jure Militari 
 Mohammedanor. p. 32.) 
 
 * Some copies, instead of kdtilu, read kutilu, according to which latter 
 reading it should be rendered, who are slain, or suffer martyrdom, &c. 
 
 Q* 
 
490 THE KORAN [CHAP. XLVII. 
 
 yet have we destroyed them, and there was none to help them ? 
 Shall he, therefore, who followeth the plain declaration of 
 his LORD, be as he whose evil works have been dressed up for 
 him by the devil ; and who follow their own lusts ? The 
 description of paradise, which is promised unto the pious : 
 therein are rivers of incorruptible water ; and rivers of milk, 
 the taste whereof changeth not ; and rivers of wine, pleasant 
 unto those who drink ; and rivers of clarified honey : and 
 therein shall they have plenty of all kinds of fruits ; and 
 pardon from their LORD. Shall the man for whom these 
 things are prepared, be as they who must dwell for ever in hell 
 fire, and will have the boiling water given them to drink, 
 which shall burst their bowels ? Of the unbelievers there are 
 some who give ear unto thee, until, when they go out from 
 thee, they say, by way of derision, unto those to whom know- 
 ledge hath been given, * What hath he said now ? These 
 are they whose hearts GOD hath sealed up, and who follow 
 their own lusts : but as to those who are directed, God will 
 grant them a more ample direction, and he will instruct them 
 what to avoid. 2 Do the infidels wait for any other than the 
 last hour, that it may come upon them suddenly ? Some 
 signs thereof are already come : 3 and when it shall actually 
 overtake them, how can they then receive admonition ? 
 Know, therefore, that there is no god but GOD : and ask 
 pardon for thy sin, 4 and for the true believers, both men 
 and women. GOD knoweth your busy employment in the 
 world, and the place of your abode hereafter. The true 
 believers say, Hath not a Sura been revealed commanding 
 war against the infidels ? But when a Sura without any 
 ambiguity is revealed, and war is mentioned therein, thou 
 mayest see those in whose hearts is an infirmity, 5 look to- 
 wards thee with the look of one whom death overshadoweth. 
 But obedience would be more eligible for them, and to speak 
 that which is convenient. And when the command is firmly 
 
 1 i e., The more learned of Mohammed's companions, such as Ebn Masud 
 and Ebn Abbas. ( J allalo'ddin.) 
 
 2 Or, as the words may also be translated, and he will reward them for their 
 piety. 
 
 3 As the mission of Mohammed, the splitting of the moon, and the smoke 
 (J allalo'ddin, Al Beidawi), mentioned in the forty- fourth chapter. 
 
 4 Though Mohammed here and elsewhere (see Chap. XL VIII. , in the 
 beginning) acknowledges himself to be a sinner, yet several Mohammedan 
 doctors pretend he was wholly free from sin, and suppose he is here com- 
 manded to ask forgiveness, not that he wanted it, but that he might set an 
 example to his followers ; wherefore he used to say of himself, if the tradition 
 b true, / ask pardon of GOD a hundred times a day. (J allalo'ddin.) 
 
 8 As hypocrisy, cowardice, or instability in their religion. 
 
CHAP. XLVII.] MOHAMMED 491 
 
 established, if they give credit unto GOD, it will be better for 
 them. Were ye ready, therefore, if ye had been put in 
 authority, 1 to commit outrages in the earth, and to violate 
 your ties of blood ? These are they whom GOD hath cursed, 
 and hath rendered deaf, and whose eyes he hath blinded. 
 Do they not therefore attentively meditate on the Koran ? 
 Are there locks upon their hearts ? Verily they who turn 
 their backs, after the true direction is made manifest unto 
 them, Satan shall prepare their wickedness for them, and 
 God shall bear with them for a time. This shall befall them, 
 because they say privately unto those who detest what GOD 
 hath revealed, We will obey you in part of the matter. 2 
 But GOD knoweth their secrets. How therefore will it be 
 with them, when the angels shall cause them to die, and 
 shall strike their faces and their backs ? 3 This shall they 
 suffer, because they follow that which provoketh GOD to 
 wrath, and are adverse to what is well pleasing unto him : 
 and he will render their works vain. Do they in whose 
 hearts is an infirmity, imagine that GOD will not bring their 
 malice to light ? If we pleased, we could surely show them 
 unto thee, and thou shouldst know them by their marks ; 
 but thou shalt certainly know them by their perverse pro- 
 nunciation of their words. GOD knoweth your actions : 
 and we will try you, until we know those among you who 
 fight valiantly, and who persevere with constancy ; and 
 we will try the reports of your behaviour. Verily those 
 who believe not, and turn away men from the way of GOD, 
 and make opposition against the apostle, 4 after the divine 
 direction hath been manifested unto them, shall not hurt 
 GOD at all ; but he shall make their works to perish. O 
 true believers, obey GOD ; and obey the apostle : and render 
 not your works of no effect. Verily those who believe not, 
 and who turn away men from the way of GOD, and then die, 
 being unbelievers, GOD will by no means forgive. Faint 
 not, therefore, neither invite your enemies to peace, while ye 
 are the superior : for GOD is with you, and will not defraud 
 
 1 Or, as the words may also be translated, // ye had turned back, and 
 apostatized from your faith. 
 
 8 i,e., In part of what ye desire of us ; by staying at home and not going 
 forth with Mohammed to war, and by private combination against him. 
 (Al Beidawi.) 
 
 3 These words are supposed to allude to the examination of the sepulchre. 
 
 * These were the tribes of Koreidha and Al Nadir ; or those who distributed 
 provisions to the army of the Koreish at Bedr. (Al Beidawi. See Chap. 
 VIII. p. 171.) 
 
492 THE KORAN [CHAP. XLVIII. 
 
 you of the merit of your works. Verily this present life is 
 only a play and a vain amusement : but if ye believe, and 
 fear God, he will give you your rewards. He doth not require 
 of you your whole substance : if he should require the whole 
 of you, and earnestly press you, ye would become niggardly, 
 and it would raise your hatred against his apostle. Behold, 
 ye are those who are invited to expend part of your substance 
 for the support of GOD'S true religion ; and there are some 
 of you who are niggardly. But whoever shall be niggardly, 
 shall be niggardly towards his own soul : for GOD wanteth 
 nothing, but ye are needy : and if ye turn back, he will 
 substitute another people in your stead, who shall not be 
 like unto you. 1 
 
 XLVIII 
 
 THE CHAPTER OF THE VICTORY 
 
 Revealed at Medina. 
 
 IN THE NAME OF THE MOST MERCIFUL GOD. 
 
 VERILY we have granted thee a manifest victory : 2 
 that GOD may forgive thee 3 thy preceding and thy 
 subsequent sin, 4 and may complete his favour on thee, and 
 
 1 i.e., In backwardness and aversion to the propagation of the faith. 
 The people here designed to be put in the place of these lukewarm Moslems 
 are generally supposed to be the Persians, there being a tradition that 
 Mohammed, being asked what people they were, at a time when Salman was 
 sitting by him, clapped his hand on his thigh, and said, This man and his 
 nation. Others, however, are of opinion the Ansars or the angels are intended 
 in this place. 
 
 8 This victory, from which the chapter takes its title, according to the 
 most received interpretation, was the taking of the city of Mecca. The 
 passage is said to have been revealed on Mohammed's return from the ex- 
 pedition of Al Hodeibiya, and contains a promise or prediction of this signal 
 success, which happened not till two years after ; the preterite tense being 
 therein used for the future, according to the prophetic style (Al Zamakh., 
 Al Beidawi, &c.) There are some, notwithstanding, who suppose the 
 advantage here intended was the pacification of Al Hodeibiya, which is here 
 called a victory, because the Meccans sued for peace, and made a truce there 
 with Mohammed, their breaking of which occasioned the taking of Mecca. 
 Others think the conquest of Khaibar, or the victory over the Greeks at 
 Muta, &c., to be meant in this place. 
 
 3 That is to say, that GOD may give thee an opportunity of deserving 
 forgiveness by eradicating idolatry, and exalting his true religion, and the 
 delivering of the weak from the hands of the ungodly, &c. 
 
 4 i.e., Whatever thou hast done worthy reprehension ; or, thy sins com- 
 mitted as well in the time of ignorance as since. Some expound the words 
 more particularly, and say the preceding or former fault was his lying with 
 his handmaid Mary (see Chap LXVI., and the notes thereon), contrary to 
 his oath ; and the latter, his marrying of Zeinab (see Chap. XXXIII.), the 
 wife of Zeid his adopted con. (Al Zamakh.) 
 
CHAP. XLVIII.] THE VICTORY 493 
 
 direct thee in the right way ; and that GOD may assist thee 
 with a glorious assistance. It is he who sendeth down 
 secure tranquillity into the hearts of the true believers, 
 that they may increase in faith, beyond their former faith 
 (the hosts of heaven and earth are GOD'S ; and GOD is know- 
 ing and wise) : that he may lead the true believers of both 
 sexes into gardens beneath which rivers flow, to dwell therein 
 for ever ; and may expiate their evil deeds from them (this 
 will be great felicity with GOD) : and that he may punish 
 the hypocritical men, and the hypocritical women, and the 
 idolaters, and the idolatresses, who conceive an ill opinion 
 of GOD. They shall experience a turn of evil fortune ; and 
 GOD shall be angry with them, and shall curse them, and hath 
 prepared hell for them ; an ill journey shall it be thither \ 
 Unto GOD belong the hosts of heaven and earth ; and GOD is 
 mighty and wise. Verily we have sent thee to be a witness, 
 and a bearer of good tidings, and a denouncer of threats ; that 
 ye may believe in GOD and his apostle ; and may assist him, 
 and revere him, and praise him morning and evening. Verily 
 they who swear fealty 1 unto thee, swear fealty unto GOD : 
 the hand of GOD is over their hands. 2 Whoever shall violate 
 his oath, will violate the same to the hurt only of his own soul : 
 but whoever shall perform that which he hath covenanted 
 with GOD, he will surely give him a great reward. The 
 Arabs of the desert who were left behind 3 will say unto thee, 
 Our substance and our families employed us, so that we went 
 not forth with thee to war ; wherefore ask pardon for us. 
 They speak that with their tongues, which is not in their 
 hearts. Answer, Who shall be able to obtain for you any- 
 thing from GOD to the contrary, if he is pleased to afflict you, 
 or is pleased to be gracious unto you ? Yea verily, GOD 
 is well acquainted with that which ye do. Truly ye ima- 
 gined that the apostle and the true believers would never 
 return to their families ; and this was prepared in your 
 
 1 The original word signifies publicly to acknowledge or inaugurate a 
 prince, by swearing fidelity and obedience to him. 
 
 2 That is, he beholdeth from above, and is witness to the solemnity of your 
 
 f'ving your faith to his apostle, and will reward you for it. (Jallalo'ddin.) 
 he expression alludes to the manner of their plighting their faith on these 
 occasions. 
 
 3 These were the tribes of Aslam, Joheinah, Mozeinah, and Ghifar, who, 
 being summoned to attend Mohammed in the expedition of Al Hodeibiya, 
 stayed behind, and excused themselves by saying their families must suffer 
 in their absence, and would be robbed of the little they had (for these tribes 
 were of the poorer Arabs) ; whereas in reality they wanted firmness in the 
 faith, and courage to face the Koreish. (Jallalo'ddin, Al Beidawi.) 
 
494 THE KORAN [CHAP. XLVIII. 
 
 hearts : but ye imagined an evil imagination ; and ye are a 
 corrupt people. Whoso believeth not in GOD and his apostle, 
 verily we have prepared burning fire for the unbelievers. 
 Unto GOD belongeth the kingdom of heaven and earth : he 
 forgiveth whom he pleaseth, and he punisheth whom he 
 pleaseth ; and GOD is inclined to forgive, and merciful. 
 Those who were left behind will say, when ye go forth to take 
 the spoil, 1 Suffer us to follow you. They seek to change the 
 word of Goo. 2 Say, Ye shall by no means follow us ; thus 
 hath GOD said heretofore. They will reply, Nay ; ye envy 
 us a share of the booty. But they are men of small under- 
 standing. Say unto the Arabs of the desert who were left 
 behind, Ye shall be called forth against a mighty and a war- 
 like nation : 3 ye shall fight against them, or they shall profess 
 Islam. If ye obey, GOD will give you a glorious reward : 
 but if ye turn back, as ye turned back heretofore, he will 
 chastise you with a grievous chastisement. It shall be no 
 crime in the blind, neither shall it be a crime in the lame, 
 neither shall it be a crime in the sick, if they go not forth to 
 war : and whoso shall obey GOD and his apostle, he shall 
 lead him into gardens beneath which rivers flow ; but whoso 
 shall turn back, he will chastise him with a grievous 
 chastisement. Now GOD was well pleased with the true 
 believers, when they sware fidelity unto thee under the tree ; 4 
 
 1 viz., In the expedition of Khaibar. The prophet returned from Al 
 Hodeibiya in Dhu'lhajja, iti the sixth year of the Hejra, and stayed at Medina 
 the remainder of that month and the beginning of Moharram, and then set 
 forward against the Jews of Khaibar, with those only who had attended 
 him to Hodeibiya ; and having made himself master of the place, and all 
 the castles and strongholds in that territory (vide Abulf. Vit. Moh. p. 87, &c.), 
 took spoils to a great value, which he divided among those who were present 
 at that ^expedition, and none else (Al Beidawi). 
 
 * Which was his promise to those who attended the prophet to Al Hodei- 
 biya, that he would make them amends for their missing of the plunder 
 of Mecca at that time by giving them that of Khaibar in lieu thereof. 
 Some think the word here intended, to be that passage in the ninth chapter 
 (page 192), Ye shallnot go forth with me for the future, &c., which yet was 
 plainly revealed long after the taking of Khaibar, on occasion of the 
 expedition of Tabuc. (Al Beidawi.) 
 
 3 These were Banu Honeifa, who inhabited Al Yamarna, and were the 
 followers of Moseilama, Mohammed's competitor ; or any other of those 
 tribes which apostatized from Mohammedism (Al Beidawi), or, as others 
 rather suppose, the Persians or the Greeks. (Jallalo'ddin). 
 
 4 Mohammed, when at Al Hodeibiya, sent Jawwas Ebn Omeyya the 
 Khoza'ite, to acquaint the Meccans that he was come with a peaceable in- 
 tention to visit the temple ; but they, on some jealousy conceived, refusing 
 to admit him, the prophet sent Othman Ebn Aff an, whom they imprisoned, 
 and a report ran that he was slain : whereupon Mohammed called his men 
 about him, and they took an oath to be faithful to him, even to death ; 
 during which ceremony he sat under a tree, supposed by some to have been 
 an Egyptian thorn, and by others a kind of lote-tree. (JallaPoddin, Al 
 Beidawi. Vide Abulf. Vit. Moh. p. 86.) 
 
CHAP. XLVIII.] THE VICTORY 495 
 
 and he knew that which was in their hearts : wherefore he 
 sent down on them tranquillity of mind, 1 and rewarded them 
 with a speedy victory, 2 and many spoils which they took, 
 for GOD is mighty and wise. GOD promised you many spoils 
 which ye should take ; but he gave you these by way of 
 earnest ; and he restrained the hands of men from you : 3 
 and the same may be a sign unto the true believers ; and 
 that he may guide you into the right way. And he also 
 promiseth you other spoils, which ye have not yet been able 
 to take : but now hath GOD encompassed them for you ; 
 and GOD is almighty. If the unbelieving Meccans had 
 fought against you, verily they had turned their backs, and 
 they would not have found a patron or protector : according 
 to the ordinance of GOD, which hath been put in execution 
 heretofore against opposers of the prophets ; for thou shalt 
 not find any change in the ordinance of GOD. It was he 
 who restrained their hands from you, and your hands from 
 them, in the valley of Mecca ; after that he had given you 
 the victory over them : 4 and GOD saw that which ye did. 
 These are they who believed not, and hindered you from 
 visiting the holy temple, and also hindered the offering being 
 detained that it should not arrive at the place where it ought 
 to be sacrificed. 5 Had it not been that ye might have 
 trampled on divers true believers, both men and women, 
 whom ye knew not, being promiscuously assembled with the 
 infidels, and that a crime might therefore have lighted on 
 
 1 The original word is Sakinat, of which notice has been taken elsewhere. 
 (Chap. II. p. 36.) 
 
 2 Namely, the success at Khaibar ; or, as some rather imagine, the taking 
 of Mecca, &c. 
 
 3 i.e., The hands of those of Khaibar, or of their successors of the tribes 
 of Asad and Ghatfan, or of the inhabitants of Mecca, by the pacification of 
 Al Hodeibiya. (Al Beidawi.) 
 
 4 Jallalo'ddin says that fourscore of the infidels came privately to 
 Mohammed's camp at Al Hodeibiya, with an intent to surprise some of his 
 men, but were taken and brought before the prophet, who pardoned them 
 and ordered them to be set at liberty ; and this generous action was the 
 occasion of the truce struck up by the Koreish with Mohammed ; for there- 
 upon they sent Sohail Ebn Amru and some others to treat for peace. Al 
 Beidawi explains the passage by another story, telling us that Acrema Ebn 
 Abu Jahl marching from Mecca at the head of five hundred men to Al 
 Hodeibiya, Mohammed sent against him Khaled Ebn al Walid with a 
 detachment, who drove the infidels back to the innermost part of Mecca 
 (as the word here translated valley properly signifies), and then left them, 
 out of respect to the place. 
 
 6 Mohammed's intent, in the expedition of Al Hodeibiya, being only to 
 visit the temple of Mecca in a peaceable manner, and to offer a sacrifice in 
 the valley of Mina, according to the established rites, he carried beasts 
 with him for that purpose ; but was not permitted by the Koreish either to 
 enter the temple or to go to Mina. 
 
496 THE KORAN [CHAP. XLVIII. 
 
 you on their account, without your knowledge, he had not 
 restrained your hands from them : but this was done, that GOD 
 might lead whom he pleaseth into his mercy. If they had 
 been distinguished from one another, we had surely chas- 
 tised such of them as believed not, with a severe chastise- 
 ment. When the unbelievers had put in their hearts an 
 affected preciseness, the preciseness of ignorance, and GOD 
 sent down his tranquillity on his apostle and on the true 
 believers; 1 and firmly fixed in them the word of piety, 2 
 and they were the most worthy of the same, and the most 
 deserving thereof : for GOD knoweth all things. Now hath 
 GOD in truth verified unto his apostle the vision, 3 wherein 
 he said, Ye shall surely enter the holy temple of Mecca, if 
 GOD please, in full security ; having your heads shaved, 
 and your hair cut : 4 ye shall not fear : for GOD knoweth that 
 which ye know not ; and he hath appointed you, besides 
 this, a speedy victory. 5 It is he who hath sent his apostle 
 with the direction, and the religion of truth ; that he may 
 
 1 This passage was occasioned by the stiffness of Sohail and his com- 
 panions in wording the treaty concluded with Mohammed ; for when the 
 prophet ordered Ali to begin with the form, In the name of the most merciful 
 GOD, they objected to it, and insisted that he should begin with this : In 
 thy name, GOD ; which Mohammed submitted to, and proceeded to dictate, 
 These are the conditions on which Mohammed, the apostle of GOD, has made 
 peace with those of Mecca ; to this Sohail again objected, saying, // we had 
 acknowledged thee to be the apostle of GOD, we had not given thee any opposi- 
 tion ; whereupon Mohammed ordered Ali to write as Sohail desired, 
 These are the conditions which Mohammed, thesonof Abdallah, &c. But the 
 Moslems were so disgusted thereat, that they were on the point of breaking 
 off the treaty, and had fallen on the Meccans, had not GOD appeased and 
 calmed their' minds, as it follows in the text. (Al Beidawi. Vide Abulf. 
 Vit. Moh. p. 87.) The terms of this pacification were that there should be 
 a truce for ten years ; that any person might enter into league either with 
 Mohammed or with the Koreish, as he should think fit ; and that Mohammed 
 should have the liberty to visit the temple of Mecca the next year for three 
 days. (Al Beidawi.) 
 
 * i.e., The Mohammedan profession of faith ; or the Bismillah, and the 
 words, Mohammed, the apostle of GOD, which were rejected by the infidels. 
 
 3 Or dream which Mohammed had at Medina before he set out for Al 
 Hodeibiya ; wherein he dreamed that he and his companions entered Mecca 
 in security, with their heads shaven and their hair cut. This dream being 
 imparted by the prophet to his followers, occasioned a great deal of joy 
 among them, and they supposed it would be fulfilled that same year ; but 
 when they saw the truce concluded, which frustrated their expectation for 
 that time, they were deeply concerned ; whereupon this passage was revealed 
 for their consolation, confirming the vision, which was not to be fulfilled 
 till the year after, when Mohammed performed the visitation distinguished 
 by the addition of Al Kada, or completion, because he then completed the 
 visitation of the former year, when the Koreish not permitting him to enter 
 Mecca, he was obliged to kill his victims, and to shave himself at Al Hodeibiya. 
 (Al Beidawi, Jallalo'ddin. Vide Abulf. Vit. Moh, pp. 84, 87.) 
 
 4 i.e., Some being shaved, and others having only their hair cut. 
 
 * viz., The taking of Khaibar. 
 
CHAP. XLIX.] THE INNER APARTMENTS 497 
 
 exalt the same above every religion : and GOD is a sufficient 
 witness hereof. Mohammed is the apostle of GOD : and 
 those who are with him are fierce against the unbelievers, 
 but compassionate towards one another. Thou mayest see 
 them bowing down, prostrate, seeking a recompence from 
 GOD, and his good will. Their signs are in their faces, being 
 marks of frequent prostration. This is their description in 
 the pentateuch, and their description in the gospel : they 
 are as seed which putteth forth its stalk, and strengtheneth 
 it, and swelleth in the ear, and riseth upon its stem ; giving 
 delight unto the sower. Such are the Moslems described to be : 
 that the infidels may swell with indignation at them. GOD 
 hath promised unto such of them as believe and do good 
 works, pardon and a great reward. 
 
 XLIX 
 
 THE CHAPTER OF THE INNER APARTMENTS 
 
 Revealed at Medina. 
 
 IN THE NAME OF THE MOST MERCIFUL GOD. 
 
 OTRUE believers, anticipate not any matter in the sight 
 of GOD and his apostle i 1 and fear GOD ; for GOD 
 both heareth and knoweth. O true believers, raise not your 
 voices above the voice of the prophet ; 2 neither speak loud 
 unto him in discourse, as ye speak loud unto one another, 
 lest your works become vain, and ye perceive it not. Verily 
 they who lower their voices in the presence of the apostle 
 of GOD, are those whose hearts GOD hath disposed unto 
 piety : they shall obtain pardon and a great reward. As 
 to those who call unto thee from without the inner apart- 
 ments ; 3 the greater part of them do not understand the 
 respect due to thee. If they wait with patience, until thou 
 come forth unto them, it will certainly be better for them : 
 but GOD is inclined to forgive, and merciful. O true be- 
 
 1 That is, do not presume to give your own decision in any case, before 
 ye have received the judgment of GOD and his apostle. 
 
 2 This verse is said to have been occasioned by a dispute between Abu 
 Beer and Ornar, concerning the appointing of a governor of a certain place ; 
 in which they raised their voices so high, in the presence of the apostle, 
 that it was thought proper to forbid such indecencies for the future. (Jallalo'- 
 ddin.) 
 
 3 These, they say, were Oyeyna Ebn Osein, and Al Akra Ebn Habes ; 
 who wanting to speak with Mohammed, when he was sleeping at noon 
 in his women's apartment, had the rudeness to call out several times. 
 Mohammed, come forth to us. (Al Beidawi.) 
 
498 THE KORAN [CHAP. XLIX. 
 
 lievers, if a wicked man come unto you with a tale, inquire 
 strictly into the truth thereof; lest ye hurt people through 
 ignorance, and afterwards repent of what ye have done i 1 
 and know that the apostle of GOD is among you : if he should 
 obey you in many things, ye would certainly be guilty of a 
 crime, in leading him into a mistake. But GOD hath made 
 the faith amiable unto you, and hath prepared the same in 
 your hearts ; and hath rendered infidelity, and iniquity, and 
 disobedience hateful unto you. These are they who walk 
 in the right way ; through mercy from GOD, and grace : 
 and GOD is knowing and wise. If two parties of the believers 
 contend with one another, do ye endeavour to compose the 
 matter between them : and if the one of them offer an insult 
 unto the other, fight against that party which offered the 
 insult, until they return unto the judgment of GOD ; and 
 if they do return, make peace between them with equity : 
 and act with justice ; for GOD loveth those who act justly. 2 
 Verily the true believers are brethren : wherefore reconcile 
 your brethren ; and fear GOD, that ye may obtain mercy. 
 O true believers, let not men laugh other men to scorn ; who 
 peradventure may be better than themselves ; neither let 
 women laugh other women to scorn ; who may possibly be 
 better than themselves. Neither defame one another ; nor 
 call one another by opprobrious appellations. An ill name 
 it is to be charged with wickedness, after having embraced 
 the faith : and whoso repenteth not, they will be the unjust 
 doers. 3 O true believers, carefully avoid entertaining a sus- 
 picion of another : for some suspicions are a crime. Inquire 
 not too curiously into other men's failings : neither let the 
 one of you speak ill of another in his absence. Would 
 
 1 This passage was occasioned, it is said, by the following accident. Al 
 Walid Ebn Okba being sent by Mohammed to collect the alms from the 
 tribe of Al Mostalek, when he saw them come out to meet him in great num- 
 bers, grew apprehensive they designed him some mischief, because of past 
 enmity between him and them in the time of ignorance, and immediately 
 turned back, and told the prophet they refused to pay their alms, and 
 attempted to kill him ; upon which Mohammed was thinking to reduce them 
 by force : but on sending Khaled Ebn al Walid to them, he found his former 
 messenger had wronged them, and that they continued in their obedience. 
 (Al Beidawi, Jallal.) 
 
 2 This verse is supposed to have been occasioned by a fray which hap- 
 pened between the tribes of Al Aws and Al Kazraj. 
 
 3 It is said that this verse was revealed on account of Safiya Bint Hoyai, 
 one of the prophet's wives ; who came to her husband and complained 
 that the women said to her, thou Jewess, the daughter of a Jew and of a 
 Jewess : to which he answered, Canst thou not say, Aaron is my father, and 
 Moses is my uncle, and Mohammed is my husband ? (Al Beidawi. See 
 Prid. Life of Mahom. p. in, &c.) 
 
CHAP. L.] K 499 
 
 any of you desire to eat the flesh of his dead brother ? Surely 
 ye would abhor it. And fear GOD : for GOD is easy to be 
 reconciled, and merciful. O men, verily we have created you 
 of a male and a female ; and we have distributed you into 
 nations and tribes, that ye might know one another. Verily 
 the most honourable of you, in the sight of GOD, is the most 
 pious of you : and GOD is wise and knowing. The Arabs 
 of the desert 1 say, We believe. Answer, Ye do by no means 
 believe ; but say, We have embraced Islam : 2 for the faith 
 hath not yet entered into your hearts. If ye obey GOD 
 and his apostle, he will not defraud you of any part of the 
 merit of your works : for GOD is inclined to forgive, and 
 merciful. Verily the true believers are those only who 
 believe in GOD and his apostle, and afterwards doubt not ; 
 and who employ their substance and their persons in the 
 defence of GOD'S true religion : these are they who speak 
 sincerely. Say, Will ye inform GOD concerning your re- 
 ligion ? 3 But GOD knoweth whatever is in heaven and in 
 earth : for GOD is omniscient. They upbraid thee that 
 they have embraced Islam. Answer, Upbraid me not with 
 your having embraced Islam : rather GOD upbraideth you, 
 that he hath directed you to the faith ; 4 if ye speak sincerely. 
 Verily GOD knoweth the secrets of heaven and earth : and 
 GOD beholdcth that which ye do. 
 
 THE CHAPTER OF K 
 
 Revealed at Mecca. 
 
 IN THE NAME OF THE MOST MERCIFUL GOD. 
 
 K 5 By the glorious Koran : verily they wonder that a 
 . preacher from among themselves is come unto them ; 
 
 1 These were certain of the tribe of Asad, who came to Medina in a year 
 of scarcity, and having professed Mohammedism, told the prophet that 
 they had brought all their goods and their'families, and would not oppose him, 
 as some other tribes had done : and this they said to obtain a part of the 
 alms, and to upbraid him with their having embraced his religion and party. 
 (Al Beidawi.) 
 
 2 That is, Ye are not sincere believers, but outward professors only of 
 the true religion. 
 
 3 i.e., Will ye pretend to deceive him, by saying ye are true believers ? 
 
 4 The obligation being not on GOD'S side, but on yours, for that he has 
 favoured you so far as to guide you into the true faith, if ye are sincere 
 Believers. 
 
 6 Some imagine that this letter is designed to express the mountain Kaf, 
 which several eastern writers fancy encompasses the whole world. (Vide 
 
500 THE KORAN [CHAP. L. 
 
 and the unbelievers say, This is a wonderful thing : after 
 we shall be dead, and become dust, shall we return to life ? 
 This is a return remote from thought. Now we know what 
 the earth consumeth of them ; and with us is a book which 
 keepeth an account thereof. But they charge falsehood on 
 the truth, after it hath come unto them : wherefore they 
 are plunged in a confused business. * Do they not look up to 
 the heaven above them, and consider how we have raised it 
 and adorned it ; and that there are no flaws therein ? We 
 have also spread forth the earth, and thrown thereon moun- 
 tains firmly rooted : 2 and we cause every beautiful kind of 
 vegetables to spring up therein ; for a subject of meditation, 
 and an admonition unto every man who turneth unto us. 
 And we send down rain as a blessing from heaven, whereby 
 we cause gardens to spring forth, and the grain of harvest, and 
 tall palm-trees having branches laden with dates hanging 
 one above another, as a provision for mankind ; and we 
 thereby quicken a dead country : so shall be the coming 
 forth of the dead jrom their graves. The people of Noah, and 
 those who dwelt at Al Rass, 3 and Thamud, and Ad, and 
 Pharaoh accused the prophets of imposture before the Meccans ; 
 and also the brethren of Lot, and the inhabitants of the wood 
 near Midian, and the people of Tobba : 4 all these accused 
 the apostles of imposture ; wherefore the judgments which I 
 threatened were justly inflicted on them. Is our power ex- 
 hausted by the first creation ? Yea : they are in a perplexity, 
 because of a new creation which is foretold them, namely, the 
 raising oj the dead. We created man, and we know what his 
 soul whispereth within him ; and we are nearer unto him 
 than his jugular vein. When the two angels deputed to take 
 account of a man's behaviour, take an account thereof ; 
 one sitting on the right hand, and the other on the left : he 
 uttereth not a word, but there is with him a watcher, ready 
 to note it. 5 And the agony of death shall come in truth : 
 
 D'Herbel. Bibl. Orient. Art. Caf.) Others say it stands for Kada al amr t 
 i.e., The matter is decreed, viz., the chastisement of the infidels. (Al Beidawi, 
 Jallalo'ddin.) See Chap. II. p. z, and Sale, Prel. Disc. Sect. III. p. 64. 
 
 1 Not knowing what certainly to affirm of the Koran ; calling it some- 
 times a piece of poetry, at other times a piece of sorcery, and at other times 
 a piece of divination, &c. 
 
 a See Chaps. XVI. p. 258, and XXXI. p. 400. 
 
 3 See Chap. XXV. p. 356. 
 
 4 See Chap. XLIV. p. 480. 
 
 6 The intent of the passage is to exalt the omniscience of GOD, who wants 
 not the information of the guardian angels, though he has thought fit, in his 
 wisdom, to give them that employment ; for if they are so exact as to 
 write down every word which falls from a man's mouth, how can we hope 
 
CHAP. L.] K 501 
 
 this, man, is what thou soughtest to avoid. And the 
 trumpet shall sound : this will be the day which hath been 
 threatened. And every soul shall come ; and therewith 
 shall be a driver and a witness. 1 And the Jormer shall say 
 unto the unbeliever, Thou wast negligent heretofore of this 
 day : but we have removed thy veil from off thee ; and thy 
 sight is become piercing this day. And his companion shall 
 say, This is what is ready with me to be attested. And God 
 shall say, Cast into hell every unbeliever, and perverse person, 
 and every one who forbade good, and every transgressor, and 
 doubter of the faith, who set up another god with the true 
 GOD ; and cast him into a grievous torment. His com- 
 panion 2 shall say, O LORD, I did not seduce him ; but he was 
 in a wide error. 3 God shall say, Wrangle not in my pres- 
 ence : since I threatened you beforehand with the torments 
 which ye now see prepared for you. The sentence is not changed 
 with me : neither do I treat my servants unjustly. On that 
 day we will say unto hell, Art thou full ? and it shall answer, 
 Is there yet any addition ? 4 And paradise shall be brought 
 near unto the pious ; and it shall be said unto them, This 
 is what ye have been promised ; unto every one who turned 
 himself unto God, and kept his commandments ; who feared 
 the Merciful in secret, and came unto him with a converted 
 heart : enter the same in peace : this is the day of eternity. 
 Therein shall they have whatever they shall desire ; and there 
 will be a superabundant addition oj bliss with us. How 
 many generations have we destroyed before the Meccans, 
 which were more mighty than they in strength ? Pass, 
 
 to escape the observation of him who sees our inmost thoughts ? The 
 Mohammedans have a tradition that the angel who notes a man's good actions 
 has the command over him who notes his evil actions ; and that when a 
 man does a good action, the angel of the right hand writes it down ten times, 
 and when he commits an ill action, the same angel says to the angel of the 
 left hand, Forbear setting it down for seven hours ; peradventure he may pray, 
 or may ask pardon. (Al Beidawi.) 
 
 1 i.e., Two angels, one acting as a Serjeant, to bring every person before 
 the tribunal ; and the other prepared as a witness, to testify either for or 
 against him. Some say the former will be the guardian angel who took down 
 his evil actions, and the other the angel who took down his good actions. 
 (Al Beidawi.) 
 
 2 viz., The devil which shall be chained to him. 
 
 3 This will be the answer of the devil, whom the wicked person will accuse 
 as his seducer ; for the devil has no power over a man to cause him to do 
 evil, any otherwise than by suggesting what is agreeable to his corrupt 
 inclinations. (See Chap. XIV.) 
 
 4 i.e., Are there yet any more condemned to this place, or is my space 
 to be enlarged and rendered more capacious to receive them ? 
 
 The commentators suppose hell will be quite filled at the day of judg- 
 ment, according to that repeated expression in the Koran, Verily I will fill 
 hell with you, &c. 
 
502 THE KORAN [CHAP. LI. 
 
 therefore, through the regions of the earth, and see whether 
 there be any refuge from our vengeance ? Verily herein is 
 an admonition unto him who hath a heart to understand, 
 or giveth ear, and is present with an attentive mind. We 
 created the heavens and the earth, and whatever is between 
 them, in six days ; and no weariness affected us. 1 Where- 
 fore patiently suffer what they say ; 2 and celebrate the praise 
 of thy LORD before sunrise, and before sunset, and praise him 
 in some part of the night : and perform the additional parts 
 of worship. 3 And hearken unto the day whereon the crier 
 shall call men to judgment from a near place : 4 the day where- 
 on they shall hear the voice of the trumpet in truth : this will 
 be the day of men's coming forth from their graves : we give 
 life, and we cause to die ; and unto us shall be the return of 
 all creatures : the day whereon the earth shall suddenly 
 cleave in sunder over them. This will be an assembly easy 
 for us to assemble. We well know what the unbelievers 
 say ; and thou art not sent to compel them forcibly to the 
 faith. Wherefore warn, by the Koran, him who feareth my 
 threatening. 
 
 LI 
 
 THE CHAPTER OF THE DISPERSING 5 
 
 Revealed at Mecca. 
 
 IN THE NAME OF THE MOST MERCIFUL GOD. 
 
 BY the winds dispersing and scattering the dust ; 6 and by 
 the clouds bearing a load of rain ; 7 by the ships run- 
 ning swiftly in the sea ; 8 and by the angels who distribute 
 
 1 This was revealed in answer to the Jews, who said that GOD rested from 
 his work of creation on the seventh day, and reposed himself on his throne, 
 as one fatigued. (Al Beidawi, Jallalo'ddin.) 
 
 8 viz., Either what the idolaters say, in denying the resurrection ; or 
 the Jews, in speaking indecently of GOD. 
 
 3 These are the tw6 inclinations used after the evening prayer, which are 
 not necessary, or of precept, but voluntary, and of supererogation ; and 
 may therefore be added, or omitted, indifferently. 
 
 * That is, from a place whence every creature may equally hear the call. 
 This place, it is supposed, will be the mountain of the temple of Jerusalem, 
 which some fancy to be nigher heaven than any other part of the earth ; 
 whence Israfil will sound the trumpet, and Gabriel will make the following 
 proclamation : O ye rotten bones, and torn flesh, and dispersed hairs, GOD 
 commartdeth you to be gathered together to judgment. (Al BeidSwi.) 
 
 6 This chapter is otherwise entitled The Scatterers. 
 
 6 Or, by the women who bring forth or scatter children, &c. 
 
 7 Or, by the women bearing a burden in their womb, or the winds bearing 
 the clouds, &c. 
 
 8 Or, by the winds passing swiftly in the air, or the stars moving swiftly in 
 their courses, &c. 
 
CHAP. LI.] THE DISPERSING 503 
 
 things necessary J or the support of all creatures i 1 verily that 
 wherewith ye are threatened is certainly true ; and the last 
 judgment will surely come. By the heaven furnished with 
 paths, 2 ye widely differ in what ye say. 3 He will be turned 
 aside from the faith, who shall be turned aside by the divine 
 decree. Cursed be the liars ; who wade in deep waters of 
 ignorance, neglecting their salvation. They ask, When will 
 the day of judgment come ? On that day shall they be burned 
 in hell fire ; and it shall be said unto them, Taste your punish- 
 ment ; this is what ye demanded to be hastened. But the 
 pious shall dwell among gardens and fountains, receiving 
 that which their LORD shall give them ; because they were 
 righteous doers before this day. They slept but a small part 
 of the night ; 4 and early in the morning they asked pardon 
 of God : and a due portion of their wealth was given unto 
 him who asked, and unto him who was forbidden by shame 
 to ask. There are signs of the divine power and goodness in 
 the earth, unto men of sound understanding ; and also in 
 your own selves : will ye not therefore consider ? Your 
 sustenance is in the heaven ; and also that which ye are 
 promised. 5 Wherefore by the LORD of heaven and earth / 
 swear that this is certainly the truth ; according to what 
 yourselves speak. 6 Hath not the story of Abraham's 
 honoured guests 7 come to thy knowledge ? When they went 
 in unto him, and said, Peace : he answered, Peace ; saying 
 within himself, These are unknown people. And he went 
 privately unto his family, and brought a fatted calf. And 
 he set it before them, and when he saw they touched it not, 
 he said, Do ye not eat ? And he began to entertain a fear 
 of them. They said, Fear not : 8 and they declared unto him 
 the promise of a wise youth. And his wife drew near with 
 exclamation, and she smote her face, and said, / am an old 
 
 1 Or, by the winds which distribute the rain, &c. 
 
 2 i.e., The paths or orbs of the stars, or the streaks which appear in the 
 sky like paths, being thin and extended clouds. 
 
 3 Concerning Mohammed, or the Koran, or the resurrection and day of 
 judgment ; speaking variously and inconsistently of them. 
 
 4 Spending the greater part in prayer and religious meditation. 
 
 * i.e., Your food cometh from above, whence proceedeth the change of 
 seasons and rain ; and your future reward is also there, that is to say, in 
 paradise, which is situate above the seven heavens. 
 
 6 That is, without any doubt or reserved meaning, as ye affirm a truth 
 unto one another. 
 
 7 See Chaps. XI. p. 218 and XV. p. 254. 
 
 8 Some add, that to remove Abraham's fear, Gabriel, who was one of 
 these strangers, touched the calf with his wing, and it immediately rose up 
 and walked to its dam ; upon which Abraham knew them to be the 
 messengers of GOD, (Al Beidawi.) 
 
504 THE KORAN [CHAP. LI. 
 
 woman, and barren. The angels answered, Thus saith thy 
 LORD : Verily he is the wise, the knowing. (XXVII.) 1 
 And Abraham said unto them, What is your errand, therefore, 
 O messengers of God ? They answered, Verily we are sent 
 unto a wicked people : that we may send down upon them 
 stones of baked clay, marked from thy LORD, for the destruc- 
 tion oj transgressors. And we brought forth the true be- 
 lievers who were in the city : but we found not therein more 
 than one family of Moslems. And we overthrew the same, 
 and left a sign therein unto those who dread the severe chas- 
 tisement of God. In Moses also was a sign : when we sent 
 him unto Pharaoh with manifest power. But he turned 
 back, with his princes, saying, This man is a sorcerer or a 
 madman. Wherefore we took him and his forces, and cast 
 them into the sea : and he was one worthy of reprehension. 
 And in the tribe of Ad also was a sign : when we sent against 
 them a destroying wind ; it touched not aught, whereon 
 it came, but it rendered the same as a thing rotten and 
 reduced to dust. In Thamud likewise was a sign : when it 
 was said unto them, Enjoy yourselves for a time. 2 But they 
 insolently transgressed the command of their LORD : where- 
 fore a terrible noise from heaven assailed them, while they 
 looked on ; 3 and they were not able to stand on their Jeet, 
 neither did they save themselves from destruction. And the 
 people of Noah did we destroy before these : for they were 
 a people who enormously transgressed. We have built the 
 heaven with might ; and we have given it a large extent : 
 and we have stretched forth the earth beneath ; and how 
 evenly have we spread the same ! And of everything have 
 we created two kinds, 4 that perad venture ye may consider. 
 Fly, therefore, unto GOD ; verily I am a public warner unto 
 you, from him. And set not up another god with the true 
 GOD : verily I am a public warner unto you, from him. In 
 like manner there came no apostle unto their predecessors, 
 but they said, This man is a magician or a madman. Have 
 they bequeathed this behaviour successively the one to the 
 other ? Yea ; they are a people who enormously transgress. 
 Wherefore withdraw from them ; and thou shalt not be 
 
 1 Here begins the twenty-seventh of the Ajza, or sections. (See Sale, Prel. 
 Disc. p. 63, 
 
 2 i.e., For three days. See Chap. XI. p. 218. 
 
 3 For this calamity happened in the daytime. 
 
 4 As for example : male and female ; the heaven and the earth ; the 
 sim and the moon ; light and darkness ; plains and mountains ; winter 
 and summer ; sweet and bitter, &c. (Jallalo'ddin.) 
 
CHAP, LII.] THE MOUNTAIN 505 
 
 blameworthy in so doing. Yet continue to admonish : for 
 admonition profiteth the true believers. I have not created 
 genii and men for any other end than that they should serve 
 me. I require not any sustenance from them ; neither will 
 I that they feed me. Verily GOD is he who provideth for all 
 creatures ; possessed of mighty power. Unto those who 
 shah 1 injure our apostle shall be given a portion like unto the 
 portion of those who behaved like them in times past ; and 
 they shall not wish the same to be hastened. Woe, therefore, 
 to the unbelievers, because of their day with which they are 
 threatened ! 
 
 LII 
 
 THE CHAPTER OF THE MOUNTAIN 
 
 Revealed at Mecca. 
 
 IN THE NAME OF THE MOST MERCIFUL GOD. 
 
 BY the mountain of Sinai ; and by the book written in 
 an expanded scroll j 1 and by the visited house ; 2 and 
 by the elevated roof of heaven ; and by the swelling ocean : 
 verily the punishment of thy LORD will surely descend ; 
 there shall be none to withhold it. On that day the heaven 
 shall be shaken, and shall reel ; and the mountains shall 
 walk and pass away. And on that day woe be unto those 
 who accused God's apostles of imposture ; who amused them- 
 selves in wading in vain disputes ! On that day shall they 
 be driven and thrust into the fire of hell ; and it shall be said 
 unto them, This is the fire which ye denied as a fiction. Is 
 this a magic illusion ? Or do ye not see ? Enter the same 
 to be scorched : whether ye bear your torments patiently, 
 or impatiently, it will be equal unto you : ye shall surely 
 receive the reward of that which ye have wrought. But the 
 pious shall dwell amidst gardens and pleasures ; delighting 
 themselves in what their LORD shall have given them : and 
 their LORD shall deliver them from the pains of hell. And 
 it shall be said unto them, Eat and drink with easy digestion ; 
 
 1 The book here intended, according to different opinions, is either the 
 book or register wherein every man's actions are recorded ; or the preserved 
 table containing GOD'S decrees ; or the book of the law, which was written 
 by GOD, Moses hearing the creaking of the pen ; or else the Koran. (Al 
 Zamakh., Al Beidawi.) 
 
 8 i.e, The Caaba, so much visited by pilgrims ; or, as some rather think, 
 the original model of that house in heaven, called Al Dorah, which is visited 
 and compassed by the angels, as the other is by men. (Sale, Prel. Disc, 
 Sect. IV. p. 125.) 
 
506 THE KORAN [CHAP. LII. 
 
 because of that which ye have wrought : leaning on couches 
 disposed in order : and we will espouse them unto virgins 
 having large black eyes. And unto those who believe, and 
 whose offspring follow them in the faith, we will join their 
 offspring in paradise : and we will not diminish unto them 
 aught of the merit of their works. (Every man is given in 
 pledge for that which he shall have wrought. 1 ) And we will 
 give them fruits in abundance, and flesh of the kinds which 
 they shall desire. They shall present unto one another 
 therein a cup of wine, wherein there shall be no vain dis- 
 course, nor any incitement unto wickedness. And youths 
 appointed to attend them, shall go round them : beautiful as 
 pearls hidden in their shell. And they shall approach unto 
 one another, and shall ask mutual questions. And they 
 shall say, Verily we were heretofore amidst our family, in 
 great dread with regard to our state after death ; but GOD hath 
 been gracious unto us, and hath delivered us from the pain 
 of burning fire : for we called on him heretofore ; and he is 
 the beneficent, the merciful. Wherefore do thou, prophet, 
 admonish thy people. Thou art not, by the grace of thy 
 LORD, a soothsayer or a madman. Do they say, He is a 
 poet : we wait, concerning him, some adverse turn of for- 
 tune ? Say, Wait ye my ruin : verily I wait, with you, the 
 time of your destruction. Do their mature understandings bid 
 them say this ; or are they people who perversely transgress ? 
 Do they say, He hath forged the Koran ? Verily they 
 believe not. Let them produce a discourse like unto it, if 
 they speak truth. Were they created by nothing ; or were 
 they the creators of themselves ? Did they create the heavens 
 and the earth ? Verily they are not firmly persuaded that 
 God hath created them. 2 Are the stores of thy LORD in their 
 hands ? Are they the supreme dispensers of all things ? 
 Have they a ladder, whereby they may ascend to heaven 
 and hear the discourses of angels ? Let one, therefore, who 
 hath heard them, produce an evident proof thereof. Hath 
 God daughters, and have ye sons ? 3 Dost thou ask them 
 a reward for thy preaching ? but they are laden with debts. 
 Are the secrets of futurity with them ; and do they trans- 
 cribe the same from the table of God's decrees ? Do they seek 
 to lay a plot against thee ? But the unbelievers are they who 
 
 1 i.e., Every man is pledged unto Gop for his behaviour ; and if he does 
 well, he redeems his pledge, but if evil, he forfeits it. 
 
 2 For though they confess this with their tongues, yet they deny it by 
 their averseness to render him his due worship. 
 
 3 See Chap. XVI p. 261. 
 
CHAP. LIII.] THE STAR 607 
 
 shall be circumvented. * Have they any god, besides GOD ? 
 Far be GOD exalted above the idols which they associate 
 with him ! If they should see a fragment of the heaven 
 falling down upon them, they would say, It is only a thick 
 cloud. 2 Wherefore leave them, until they arrive at their 
 day wherein they shall swoon for fear : 3 a day in which 
 their subtle contrivances shall not avail them at all, neither 
 shall they be protected. And those who act unjustly shall 
 surely suffer another punishment besides this : 4 but the 
 greater part of them do not understand. And wait thou 
 patiently the judgment of thy LORD concerning them ; for 
 thou art in our eye : and celebrate the praise of thy LORD, 
 when thou risest up ; and praise him in the night season, 
 and when the stars begin to disappear. 
 
 LIII 
 
 THE CHAPTER OF THE STAR 
 
 Revealed at Mecca. 
 
 IN THE NAME OF THE MOST MERCIFUL GOD. 
 
 BY the star, 5 when it setteth ; 6 your companion Mohammed 
 erreth not, nor is he led astray : neither doth he 
 speak of his own will. It is no other than a revelation, which 
 hath been revealed unto him. One mighty in power, endued 
 with understanding, taught it him : 7 and he appeared 8 in 
 the highest part of the horizon. Afterwards he approached 
 the prophet, 9 and drew near unto him ; until he was at the 
 
 1 See Chap. VIII. p. 170. 
 
 2 This was one of the judgments which the idolatrous Meccans defied 
 Mohammed to bring down upon them ; and yet, says the text, if they should 
 see a part of the heaven falling on them, they would not believe it till they 
 were crushed to death by it. (Al Beidawi.) 
 
 3 i.e., At the first sound of the trumpet. (Sale, Prel. Disc. Sect. IV.) 
 
 4 That is, besides the punishment to which they shall be doomed at the 
 day of judgment, they shall be previously chastised by calamities in this 
 life, as the slaughter at Bedr, and the seven years' famine, and also after 
 their death, by the examination of the sepulchre. (Al Beidawi.) 
 
 6 Some suppose the stars in general, and others the Pleiades in particular, 
 to be meant in this place. 
 
 6 Or, according to a contrary signification of the verb here used, when it 
 riseth. 
 
 7 Namely, the angel Gabriel. 
 
 8 In his natural form, in which GOD created him, and in the eastern part 
 of the sky. It is said that this angel appeared in his proper shape to none 
 of the prophets, except Mohammed, and to him only twice : once when he 
 received the first revelation of the Koran, and a second time when he took 
 his night journey to heaven ; as it follows in the text. 
 
 9 In a human shape. 
 
508 THE KORAN [CHAP. mi. 
 
 distance of two bows' length 1 jrom him, or yet nearer : and 
 he revealed unto his servant that which he revealed. The 
 heart of Mohammed did not falsely represent that which he 
 saw. 2 Will ye therefore dispute with him concerning that 
 which he saw ? He also saw him another time, by the lote- 
 tree beyond which there is no passing : 3 near it is the garden 
 of eternal abode. When the lote-tree covered that which 
 it covered, 4 his eyesight turned not aside, neither did it 
 wander : and he really beheld some of the greatest signs of 
 his LORD. 5 What think ye of Allat, and Al Uzza, and Manah, 
 that other- third goddess ? 6 Have ye male children, and 
 God female ? 7 This, therefore, is an unjust partition. They 
 are no other than empty names, which ye and your fathers 
 have named goddesses. GOD hath not revealed concerning 
 them anything to authorize their worship. They follow no 
 other than a vain opinion, and what their souls desire : yet 
 hath the true direction come unto them from their LORD. 
 Shall man have whatever he wisheth for ? 8 The life to 
 come and the present life are GOD'S : and how many angels 
 soever there be in the heavens, their intercession shall be of 
 no avail, until after GOD shall have granted permission unto 
 whom he shall please and shall accept. Verily they who 
 believe not in the life to come give unto the angels a female 
 appellation. But they have no knowledge herein : they 
 follow no other than a bare opinion ; and a bare opinion 
 attaineth not anything of truth. Wherefore withdraw 
 from him who turneth away from our admonition, and seek- 
 eth only the present life. This is their highest pitch of 
 
 1 Or, as the word also signifies, two cubits' length. 
 
 2 But he saw it in reality. 
 
 3 This tree, say the commentators, stands in the seventh heaven, on the 
 right hand of the throne of GOD ; and is the utmost bounds beyond which 
 the angels themselves must not pass ; or, as some rather imagine, beyond 
 which no creature's knowledge can extend. 
 
 4 The words seem to signify that what was under this tree exceeded all 
 description and number. Some suppose the whole host of angels worshipping 
 beneath it (Al Beidawi) are intended, and others, the birds which sit on its 
 branches. (Jallalo'ddin.) 
 
 5 Seeing the wonders both of the sensible and the intellectual world. 
 (Al Beidawi.) 
 
 Those were three idols of the ancient Arabs, of which Sale has spoken 
 in his Preliminary Discourse (Sect I.). As to the blasphemy which some 
 pretend Mohammed once uttered, through inadvertence as he was reading 
 this passage, see Chap. XXII. p. 332. 
 
 7 See Chap. XVI. p. 261. 
 
 8 i.e., Shall he dictate to GOD, and name whom he pleases for his inter- 
 cessors, or for his prophet ; or shall he choose a religion according to his 
 own fancy, and prescribe the terms on which he may claim the reward of this 
 life and the next. (Al Beidawi, Jallalo'ddin.) 
 
CHAP. LIII.] THE STAR 509 
 
 knowledge. Verily thy LORD well knoweth him w'no erreth 
 from his way ; and he well knoweth him who is rightly 
 directed. Unto GOD belongeth whatever is in heaven and 
 earth : that he may reward those who do evil, . according 
 to that which they shall have wrought ; and may reward 
 those who do well, with the most excellent reward. As 
 to those who avoid great crimes and heinous sins, and are 
 guilty only of lighter faults ; verily thy LORD will be exten- 
 sive in mercy towards them. He well knew you when he 
 produced you out of the earth, and when ye were embryos 
 in your mothers' wombs : wherefore justify not yourselves : 
 he best knoweth the man who feareth him. What thinkest 
 thou of him who turneth aside from following the truth, and 
 giveth little, and covetously stoppeth his hand ? 1 Is the 
 knowledge of futurity with him, so that he seeth the same ? 2 
 Hath he not been informed of that which is contained in 
 the books of Moses, and of Abraham who faithfully per- 
 formed his engagements ? To wit : that a burdened soul 
 shall not bear the burden of another ; and that nothing 
 shall be imputed to a man jor righteousness, except his own 
 labour ; and that his reward shall surely be made manifest 
 hereafter, and that he shall be rewarded for the same with 
 a most abundant reward ; and that unto thy LORD will be 
 the end of all things ; and that he causeth to laugh, and 
 causeth to weep ; and that he putteth to death, and giveth 
 life ; and that he createth the two sexes, the male and the 
 female, of seed when it is emitted ; and that unto him apper- 
 taineth another production, namely, the raising of the dead 
 again to life hereafter ; and that he enricheth, and causeth 
 to acquire possessions ; and that he is the LORD of the dog- 
 star ; 3 and that he destroyed the ancient tribe of Ad and 
 Thamud, and left not any of them alive ; and also the people 
 of Noah, before them ; for they were most unjust and wicked : 
 
 1 This passage, it is said, was revealed on account of Al Walid Eba al 
 Mogheira, who, following the prophet one day, was reviled by an idolater 
 for leaving the religion of the Koreish, and giving occasion of scandal ; to 
 which he answered, that what he did was out of apprehension of the divine 
 vengeance : whereupon the man offered, for a certain sum, to take the guilt 
 of his apostasy on himself ; and the bargain being made, Al Walid returned 
 to his idolatry, and paid the man part of what had been agreed on ; but 
 afterwards, on further consideration, he thought it too much, and kept 
 back the remainder. (Al Beidawi.) 
 
 2 That is, is he assured that the person with whom he made the above- 
 mentioned agreement will be allowed to suffer in his stead hereafter ? (Al 
 Eeidawi.) 
 
 3 Sir ius, or the greater dog-star, was worshipped by some of the old Arabs 
 Sale, Prel. Disc. Sect. I ., and Hyde, not. in Ulug. Beig. Tab. Stell. f.x. p. 53.; 
 
510 THE KORAN [CHAP. uv. 
 
 and he overthrew the cities which were turned upside down j 1 
 and that which covered them, covered them. Which, there- 
 fore, of thy LORD'S benefits, man, wilt thou call in ques- 
 tion ? This our apostle is a preacher like the preachers who 
 preceded him. The approaching day of judgment draweth 
 near : there is none who can reveal the exact time of the same, 
 besides GOD. Do ye, therefore, wonder at this new revela- 
 tion ; and do ye laugh, and not weep, spending your time 
 in idle diversions ? But rather worship GOD, and serve 
 him. 
 
 LIV 
 
 THE CHAPTER OF THE MOON 
 
 Revealed at Mecca. 
 
 IK THE NAME OF THE MOST MERCIFUL COD. 
 
 r 1 A HE hour of judgment approacheth ; and the moon hath 
 X been split in sunder : 2 but if the unbelievers see a sign, 
 they turn aside, saying, This is a powerful charm. 3 And 
 they accuse thee, Mohammed, of imposture, and follow 
 their own lusts : but everything will be immutably fixed. 4 
 And now hath a message 5 come unto them, wherein is 
 a determent from obstinate infidelity ; the same being con- 
 summate wisdom : but warners profit them not ; wherefore 
 
 1 viz., Sodom, and the other cities involved in her ruin. See Chap. XI. 
 
 * This passage is expounded two different ways. Some imagine the words 
 refer to a famous miracle supposed to have been performed by Mohammed ; 
 for it is said that, on the infidels demanding a sign of him, the moon appeared 
 cloven in two (see a long and fabulous account of this pretended miracle 
 in Gagnier, Vie de Mah. c. 19), one part vanishing, and the other remaining; 
 and Ebn Masud affirmed that he saw Mount Hard interpose between the 
 two sections. Others think the preterite tense is here used in the prophetic 
 style for the future, and that the passage should be rendered, The moon 
 shall be split in sunder : for this, they say, is to happen at the resurrection. 
 The former opinion is supported by reading, according to some copies, 
 wakad inshakka 'Ikamaro, i.e., since the moon hath already been split in sunder 
 the splitting of the moon being reckoned by some to be one of the previous 
 signs of the last day. (Al Zamakh., Al Beidawi.) 
 
 3 Or, as the participle here used may also signify, a continued series of 
 magic, or a transient magical illusion. 
 
 4 Or will reach a final period of ruin or success in this world, and of misery 
 or happiness in the next, which will be conclusive and unchangeable thence- 
 forward for ever. (Al Beidawi.) 
 
 6 i.e., The Koran, containing stories of former nations which have been 
 chastised for their incredulity, and threats of a more dreadful punishment 
 hereafter. 
 
CHAP.LIV.] THE MOON 511 
 
 do thou withdraw from them. The day whereon the sum- 
 moner shall summon mankind to an ungrateful business, l they 
 shall come forth from their graves with downcast looks : 
 numerous as locusts scattered far abroad ; hastening with 
 terror unto the summoner. The unbelievers shall say, This is 
 a day of distress. The people of Noah accused tliat prophet 
 of imposture, before thy people rejected, thee : they accused 
 our servant of imposture, saying, He is a madman ; and 
 he was rejected with reproach. He called, therefore, upon 
 his LORD, saying, Verily, I am overpowered ; wherefore 
 avenge me? So we opened the gates of heaven, with water 
 pouring down, and we caused the earth to break forth into 
 springs ; so that the water of heaven and earth met, according 
 to the decree which had been established. And we bare 
 him on a vessel composed of planks and nails ; which moved 
 forward under our eyes : 3 as a recompence unto him who 
 had been ungratefully rejected. And we left the said vessel 
 for a sign : but is any one warned thereby ? And how severe 
 was my vengeance and my threatening ! Now have we 
 made the Koran easy for admonition : but is any one 
 admonished thereby ? Ad charged their prophet with im- 
 posture : but how severe was my vengeance and my threaten- 
 ing ! Verily we sent against them a roaring 4 wind, on a day 
 of continued ill luck : 5 it carried men away, as though they 
 had been roots of palm-trees forcibly torn up. 6 And how 
 severe was my vengeance and my threatening ! Now have 
 we made the Koran easy for admonition : but is any one 
 admonished thereby ? Thamud charged the admonitions 
 of their prophet with falsehood, and said, Shall we follow a 
 single man among us ? verily we should then be guilty of 
 error and preposterous madness : is the office of admonition 
 committed unto him preferably to the rest of us ? Nay : he 
 is a liar and an insolent fellow. But God said to Sdleh, To- 
 morrow shall they know who is the liar and the insolent 
 person : for we will surely send the she-camel for a trial of 
 
 1 That is, when the angel Israfil shall call men to judgment. 
 
 a This petition was not preferred by Noah till after he had suffered 
 repeated violence from his people ; for it is related that one of them having 
 fallen upon him and almost strangled him, when he came to himself he 
 said, LORD, forgive them, for they know not what they do. (Al Beidawi.) 
 
 * i.e., Under our special regard and keeping. 
 
 4 Or, a. cold wind. 
 
 5 viz., On a Wednesday. See Chap. XLI. p. 465. 
 
 6 It is related that they sought shelter in the clefts of rocks, and in pits, 
 holding fast by one another ; but that the wind impetuously tore them away, 
 and threw them down dead. (Al Beidawi.) 
 
512 THE KORAN [CHAP. LIV. 
 
 them j 1 and do thou observe them, and bear their insults 
 with patience : and prophesy unto them that the water 
 shall be divided between them, 2 and each portion shall be 
 sat down to alternately. And they called their companion : 3 
 and he took a sword,* and slew her. But how severe was my 
 vengeance and my threatening ! For we sent against them 
 one cry of the angel Gabriel, and they became like the dry 
 sticks used by him who buildeth a fold for cattle? And 
 now have we made the Koran easy for admonition ; but is 
 any one admonished thereby ? The people of Lot charged 
 his preaching with falsehood : but we sent against them a 
 wind driving a shower of stones, which destroyed them all 
 except the family of Lot ; whom we delivered early in the 
 morning, through favour from us. Thus do we reward those 
 who are thankful. And Lot had warned them of our severity 
 in chastising ; but they doubted of that warning. And 
 they demanded his guests of him, that they might abuse 
 them : but we put out their eyes, 6 saying, Taste my ven- 
 geance, and my threatening. And early in the morning a 
 lasting punishment 7 surprised them. Taste, therefore, my 
 vengeance, and my threatening. Now have we made the 
 Koran easy for admonition : but is any one admonished 
 thereby ? The warning of Moses also came unto the people 
 of Pharaoh ; but they charged every one of our signs with 
 imposture : wherefore we chastised them with a mighty 
 and irresistible chastisement. Are 3*our unbelievers, 
 Meccans, better than these ? Is immunity from punish- 
 ment promised unto you in the scriptures ? Do they say, 
 We are a body of men able to prevail against our enemies ? 
 The multitude shall surely be put to flight, and shall turn 
 their back. 8 But the hour of judgment is their threatened 
 
 1 See Chap. VII. p. 149. 
 
 " That is, between the Thamudites and the camel. See p. 365. 
 
 3 Namely, Kodar Ebn Salef ; who was not an Arab, but a stranger dwell- 
 ing among the Thamudites. See Chap VII. p. 149. 
 
 4 Or, as the word also imports, He became resolute and daring. 
 
 5 The words may signify either the dry boughs with which, in the East, 
 they make folds or enclosures, to fence their cattle from wind and cold ; 
 or the stubble and other stuff with which they litter them in those folds 
 during the winter season. 
 
 9 So that their sockets became filled up even with the other parts of their 
 faces. This, it is said, was done by one stroke of the wing of the angel 
 Gabriel. See Chap. XI. p. 220. 
 
 7 Under which they shall continue till they receive their full punishment 
 in hell. 
 
 8 This prophecy was fulfilled by the overthrow of the Koreish at Bedr. 
 It is related, from a tradition of Omar, that when this passage was revealed, 
 Mohammed professed himself to be ignorant of its true meaning ; but on 
 
CHAP. LV.] THE MERCIFUL 513 
 
 time of punishment :* and that hour shall be more grievous 
 and more bitter than their afflictions in this life. Verily the 
 wicked wander in error, and shall be tormented hereafter in 
 burning flames. On that day they shall be dragged into 
 the fire on their faces ; and it shall be said unto them, Taste 
 ye the touch of hell. All things have we created bound by 
 a fixed decree : and our command is no more than a single 
 word, 2 like the twinkling of an eye. We have formerly 
 destroyed nations like unto you ; but is any of you warned 
 by their example ? Everything which they do is recorded 
 in the books kept by the guardian angels : and every action, 
 both small and great, is written down in the preserved table. 
 Moreover the pious shall dwell among gardens and rivers, 
 in the assembly of truth, in the presence of a most potent 
 king. 
 
 LV 
 
 THE CHAPTER OF THE MERCIFUL 
 
 Revealed at Mecca. 3 
 
 IN THE NAME OF THE MOST MERCIFUL GOD. 
 
 THE Merciful hath taught his servant the Koran. He 
 created man : he hath taught him distinct speech. 
 The sun and the moon run their courses according to a cer- 
 tain rule : and the vegetables which creep on the ground 
 and the trees submit to his disposition. He also raised the 
 heavens ; and he appointed the balance, 4 that ye should not 
 transgress in respect to the balance : wherefore observe a 
 just weight, and diminish not the balance. And the earth 
 hath he prepared for living creatures : therein are various 
 fruits, and palm-trees bearing sheaths of flowers ; and grain 
 having chaff, and leaves. Which, therefore, of your LORD'S 
 benefits will ye ungratefully deny ? 5 He created man of 
 
 the day of the battle of Bedr, he repeated these words as he was putting 
 on his coat of mail. (Al Beidawi.) 
 
 1 i.e., The time when they shall receive their full punishment ; what they 
 suffer in this world being only the forerunner or earnest of what they shall 
 feel in the next. 
 
 2 viz., Kun, i.e., Be. The passage may also be rendered, The execution 
 of our purpose is but a single act, exerted in a moment. Some suppose it 
 refers to the business of the day of judgment. (Al Beidawi.) 
 
 3 Most of the commentators doubt whether this chapter was revealed at 
 Mecca or at Medina ; or partly at the one place, and partly at the other. 
 
 4 Or justice and equity in mutual dealings. 
 
 5 The woids are directed to the two species of rational creatures, men and 
 genii, the verb and the pronoun being in the dual number. This verse is 
 
 R 
 
514 THE KORAN [CHAP. LV. 
 
 dried clay like an earthen vessel : but he created the genii 
 of fire clear from smoke. Which, therefore, of your LORD'S 
 benefits will ye ungratefully deny ? He is the LORD of the 
 east, and the LORD of the west. * Which, therefore, of your 
 LORD'S benefits will ye ungratefully deny ? He hath let 
 loose the two seas, 2 that they meet each other : between 
 them is placed a bar which they cannot pass. Which, 
 therefore, of your LORD'S benefits will ye ungratefully deny ? 
 From them are taken forth unions and lesser pearls. 3 Which, 
 therefore, of your LORD'S benefits will ye ungratefully deny ? 
 His also are the ships, carrying their sails aloft in the sea, 
 like mountains. Which, therefore, of your LORD'S benefits 
 will ye ungratefully deny ? Every creature which liveth 
 on the earth is subject to decay : but the glorious and honour- 
 able countenance of thy LORD shall remain jor ever. Which, 
 therefore, of your LORD'S benefits will ye ungratefully deny ? 
 Unto him do all creatures which are in heaven and earth 
 make petition : every day is he employed in some new work. 4 
 Which, therefore, of your LORD'S benefits will ye ungrate- 
 fully deny ? We will surely attend to judge you, O men and 
 genii, at the last day. Which, therefore, of your LORD'S 
 benefits will ye ungratefully deny ? O ye collective body 
 of genii and men, if ye be able to pass out of the confines 
 of heaven and earth, 5 pass forth : ye shall not pass forth 
 but by absolute power. Which, therefore, of your LORD'S 
 benefits will ye ungratefully deny ? A flame of fire with- 
 out smoke, and a smoke without flame 6 shall be sent down 
 upon you ; and ye shall not be able to defend yourselves 
 therefrom. Which, therefore, of your LORD'S benefits will 
 ye ungratefully deny ? And when the heaven shall be rent 
 in sunder, and shall become red as a rose, and shall melt like 
 ointment. 7 Which, therefore, of your LORD'S benefits 
 
 intercalated, or repeated by way of burden, throughout the whole chapter 
 no less than thirty-one times, which was done, as Marracci guesses, in 
 imitation of David. (See Psalm cxxxvi.) 
 
 1 The original words are both in the dual number, and signify the different 
 points of the horizon at which the sun rises and sets at the summer and 
 winter solstice. See Chap. XXXVII. p. 436. 
 
 2 Of salt water and fresh (see Chap. XXV.) ;or the Persian and Mediter- 
 ranean seas. (Al Beidawi.) 3 Coral and pearls (Savary). 
 
 * In executing those things which he hath decreed from eternity ; by 
 giving life and death, raising one and abasing another, hearing prayers and 
 granting petitions, &c. (Al Beidawi, Jallalo'ddin.) 
 
 * To fly from the power and to avoid the decree of GOD. 
 
 6 Or, as the word also signifies, molten brass, which shall be poured on 
 the heads of the damned. 
 
 7 Or, shall appear like red leather ; according to a different signification 
 of the original word. 
 
CHAP. LV.] THE MERCIFUL 515 
 
 will ye ungratefully deny ? On that day neither man nor 
 genius shall be asked concerning his sin. * Which, therefore, 
 of your LORD'S benefits will ye ungratefully deny ? The 
 wicked shall be known by their marks 2 and they shall be 
 taken by the forelocks and the feet, and shall be cast into hell. 
 Which, therefore, of your LORD'S benefits will ye ungrate- 
 fully deny ? This is hell, which the wicked deny as a 
 falsehood : they shall pass to and fro between the same and 
 hot boiling water. 3 Which, therefore, of your LORD'S 
 benefits will ye ungratefully deny ? But for him who 
 dreadeth the tribunal of his LORD, are prepared two gardens: 4 
 Which, therefore, of your LORD'S benefits will ye ungrate- 
 fully deny ? planted with shady trees. Which, there- 
 fore, of your LORD'S benefits will ye ungratefully deny ? 
 In each of them shall be two fountains flowing. Which, 
 therefore, of your LORD'S benefits will ye ungratefully deny ? 
 In each of them shall there be of every fruit two kinds. 5 
 Which, therefore, of your LORD'S benefits will ye ungrate- 
 fully deny ? They shall repose on couches, the linings 
 whereof shall be of thick silk interwoven with gold : and the 
 fruit of the two gardens shall be near at hand to gather. 6 
 Which, therefore, of your LORD'S benefits will ye ungrate- 
 fully deny ? Therein shall receive them beauteous damsels, 
 refraining their eyes from beholding any besides their spouses : 
 whom no man shall have deflowered before them, neither 
 any genius. Which, therefore, of your LORD'S benefits 
 will ye ungratefully deny ? Having complexions like rubies 
 and pearls. Which, therefore, of your LORD'S benefits will 
 ye ungratefully deny ? Shall the reward of good works be 
 any other than good ? Which, therefore, of your LORD'S 
 benefits will ye ungratefully deny ? And besides these 
 there shall be two other gardens. 7 Which, therefore, of your 
 
 1 For their crimes will be known by their different marks ; as it follows 
 in the text. This, says Al Beidawi, is to be understood of the time when they 
 shall be raised to life, and shall be led towards the tribunal : for when they 
 come to trial, they will then undergo an examination, as is declared in several 
 places of the Koran. By genius is meant one of the genii or djinn. 
 
 2 Sale, Prel. Disc. Sect. IV. 
 
 8 For the only respite they shall have from the flames of hell, will be when 
 they are suffered to go to drink this scalding liquor. Chap. XXXVII. 
 
 4 i.e., One distinct paradise for men, and another for genii, or, as some 
 imagine, two gardens for each person ; one as a reward due to his works, and 
 the other as a free and superabundant gift, &c. 
 
 6 Some being known, and like the fruits of the earth ; and others of new 
 and unknown species, or fruits both green and ripe. 
 
 6 So that a man may reach them as he sits or lies down. 
 
 7 For the inferior classes of the inhabitants of paradise. 
 
516 THE KORAN [CHAP. LVI. 
 
 LORD'S benefits will ye ungratefully deny ? Of a dark 
 green. 1 Which, therefore, of your LORD'S benefits will ye 
 ungratefully deny ? In each of them shall be two fountains 
 pouring forth plenty of water. Which, therefore, of your 
 LORD'S benefits will ye ungratefully deny ? In each of them 
 shall be fruits, and palm-trees, and pomegranates. Which, 
 therefore, of your LORD'S benefits will ye ungratefully deny ? 
 Therein shall be agreeable and beauteous damsels, Which, 
 therefore, of your LORD'S benefits will ye ungratefully deny ? 
 Having fine black eyes ; and kept in pavilions from public 
 view. Which, therefore, of your LORD'S benefits will ye 
 ungratefully deny ? Whom no man shall have deflowered, 
 before their destined spouses, nor any genius. 2 Which, there- 
 fore, of your LORD'S benefits will ye ungratefully deny ? 
 Therein shall they delight themselves, lying on green cushions 
 and beautiful carpets. Which, therefore, of your LORD'S 
 benefits will ye ungratefully deny ? Blessed be the name 
 of thy LORD, possessed of glory and honour ! 
 
 LVI 
 
 THE CHAPTER OF THE INEVITABLE 
 
 Revealed at Mecca. 
 
 IN THE NAME OF THE MOST MERCIFUL GOD. 
 
 WHEN the inevitable 3 day of judgment shall suddenly 
 come, no soul shall charge the prediction oj its 
 coming with falsehood : it will abase some, and exalt others. 
 When the earth shall be shaken with a violent shock ; and 
 the mountains shall be dashed in pieces, and shall become 
 as dust scattered abroad ; and ye shall be separated into 
 three distinct classes : the companions of the right hand 
 (how happy shall the companions of the right hand be !), 
 and the companions of the left hand 4 (how miserable shall 
 
 1 Whence, says Al Beidawi, it may be inferred that these gardens will 
 chiefly produce herbs or the inferior sorts of vegetables, whereas the former 
 will be planted chiefly with fruit-trees. The following part of this descrip- 
 tion also falls short of that of the other gardens, prepared for the superior 
 classes. a See p. 515 note. 1 
 
 3 The original word, the force whereof cannot well be expressed by a 
 single one in English, signifies a calamitous accident, which falls surely 
 and with sudden violence, and is therefore made use of here to design the 
 day of judgment. 
 
 4 That is, the blessed and the damned ; who may be thus distinguished 
 here, because the books wherein their actions are registered will be delivered 
 into the right hands of the former and into the left hands of the latter 
 
CHAP. LVI.] THE INEVITABLE 517 
 
 the companions of the left hand be !), and those who have 
 preceded others in the faith shall precede them to paradise. 1 
 These are they who shall approach near unto God : they 
 shall dwell in gardens of delight. (There shall be many of 
 the former religions ; and few of the last. 2 ) Reposing on 
 couches adorned with gold and precious stones ; sitting 
 opposite to one another thereon. Youths which shall con- 
 tinue in their bloom for ever, shall go round about to attend 
 them, with goblets, and beakers, and a cup of flowing wine : 
 their heads shall not ache by drinking the same, neither 
 shall their reason be disturbed : and with fruits of the sorts 
 which they shall choose, and the flesh of birds of the kind 
 which they shall desire. And there shall accompany them 
 fair damsels having large black eyes ; resembling pearls 
 hidden in their shells : as a reward for that which they shall 
 have wrought. They shall not hear therein any vain dis- 
 course, or any charge of sin ; but only the salutation, Peace ! 
 Peace ! And the companions of the right hand (how happy 
 shall the companions of the right hand be !) shall have their 
 abode among lote-trees free from thorns, and trees of mauz 3 
 loaded regularly with their produce from top to bottom ; 
 under an extended shade, near a flowing water, 4 and amidst 
 fruits in abundance, which shall not fail, nor shall be for- 
 bidden to be gathered : and they shall repose themselves on 
 lofty beds. 5 Verily we have created the damsels of paradise 
 
 (Al Beidawi, Jallalo'ddin), though the words translated right hand and left 
 hand do also signify Jiappiness and misery. 
 
 1 Either the first converts to Mohammedism, or the prophets, who were 
 the respective leaders of their people, or any persons who have been eniinent 
 examples of piety and virtue, may be here intended. The original words 
 literally rendered are, The leaders, the leaders : which repetition, as some 
 suppose, was designed to express the dignity of these persons and the cer- 
 tainty of their future glory and happiness. (Al Beidawi.) 
 
 2 i.e., There shall be more leaders, who have preceded others in faith and 
 good works, among the followers of the several prophets from Adam down 
 to Mohammed, than of the followers of Mohammed himself. (Al Beidawi.) 
 
 3 The original word talk is the name, not only of the mauz (see note 
 p. 44 I )> but also of a very tall and thorny tree, which bears abundance 
 of flowers of an agreeable smell (vide J. Leon. Descript. Africae, 1. 2), and 
 seems to be the acacia. 
 
 4 Which shall be conveyed in channels to such places and in such manner 
 as every one shall desire. (Al Beidawi.) Al Beidawi observes that the 
 condition of the few who have preceded others in faith and good works, is 
 represented by whatever may render a city life agreeable ; and that the 
 condition of the companions of the right hand, or the generality of the blessed, 
 is represented by those things which make the principal pleasure of a country 
 life ; and that this is done to show the difference of the two conditions. 
 
 The word translated beds, signifies also, by way of metaphor, wives or 
 concubines ; and if the latter sense be preferred, the passage may be rendered 
 thus, And they shall enjoy damsels raised on lofty couches, whom we have 
 created, &c. 
 
518 THE KORAN [CHAP. LVI. 
 
 by a peculiar creation * : and we have made them virgins, be- 
 loved by their husbands, of equal age wjAh them ; for the 
 delight of the companions of the right hand. There shall 
 be many of the former religions, and many of the latter. 2 
 And the companions of the left hand (how miserable shall 
 the companions of the left hand be !) shall dwell amidst 
 burning winds, 3 and scalding water, under the shade of a 
 black smoke, neither cool nor agreeable. For they enjoyed 
 the pleasures of life before this, while on earth ; and obstin- 
 ately persisted in a heinous wickedness : and they said, 
 After we shall have died, and become dust and bones, shall 
 we surely be raised to life ? Shall our forefathers also be 
 raised with us ? Say, Verily both the first and the last 
 shall surely be gathered together to judgment, at the pre- 
 fixed time of a known day. Then ye, men, who have 
 erred, and denied the resurrection as a falsehood, shall surely 
 eat of the fruit of the tree of Al Zakkum, and shall fill your 
 bellies therewith : and ye shall drink thereon boiling water ; 
 and ye shall drink as a thirsty camel drinketh. This shall 
 be their entertainment on the day of judgment. We have 
 created you : will ye not therefore believe that we can raise 
 you from the dead ? What think ye ? The seed which ye 
 emit, do ye create the same, or are we the creators thereof? 
 We have decreed death unto you all ; and we shall not be 
 prevented. We are able to substitute others like unto you 
 in your stead, and to produce you again in the condition 
 or form which ye know not. Ye know the original produc- 
 tion by creation ; will ye not therefore consider that we are 
 able to reproduce you by resuscitation ? What think ye ? 
 The grain which ye sow, do ye cause the same to spring forth, 
 or do we cause it to spring forth ? If we pleased, verily we 
 could render the same dry and fruitless, so that ye would 
 
 1 Having created them purposely of finer materials than the females of 
 this world, and subject to none of those inconveniences which are natural to 
 the sex (Sale, Prel. Disc. Sect. IV.). Some understand this passage of 
 the beatified women ; who, though they died old and ugly, shall yet be 
 restored to their youth and beauty in paradise (see Sale, Prel. Disc. Sect. 
 IV. p. no). 
 
 1 Father Marracci thinks this to be a manifest contradiction to what is 
 said above, There shall be many of the former and few of the latter : but Al 
 Beidawi obviates such an objection by observing that the preceding passage 
 speaks of the leaders only, and those who have preceded others in faith and 
 good works ; and the passage before us speaks of the righteous of inferior 
 merit and degree ; so that though there be many of both sorts, yet there 
 may be few of one sort, comparatively speaking, in respect to the 
 other. 
 
 8 Which shall penetrate into the passages of their bodies. 
 
CHAP. LVI.] THE INEVITABLE 519 
 
 not cease to wonder, 1 saying, Verily we have contracted 
 debts 2 for seed and labour ; but we are not permitted 3 to reap 
 the fruit thereof. What think ye ? The water which ye 
 drink, do ye send down the same from the clouds, or are 
 we the senders thereof ? If we pleased, we could render the 
 same brackish. Will ye not therefore give thanks ? What 
 think ye ? The fire which ye strike, do ye produce the tree 
 whence ye obtain the same, 4 or are we the producers thereof ? 
 We have ordained the same for an admonition, 5 and an 
 advantage unto those who travel through the deserts. Where- 
 fore praise the name of thy LORD, the great God. Moreover 
 I swear 6 by the setting of the stars (and it is surely a great 
 oath, if ye knew it) ; that this is the excellent Koran, the 
 original whereof is written in the preserved book : none shall 
 touch the same, except those who are clean. 7 It is a revela- 
 tion from the LORD of all creatures. Will ye, therefore, 
 despise this new revelation ? And do ye make this return 
 for your food which ye receive from God, that ye deny your- 
 selves to be obliged to him for the same ? 8 When the soul 
 oj a dying person cometh up to his throat, and ye at the 
 same time are looking on (and we are nigher unto him than 
 ye, but ye see not his true condition) : would ye not, if ye 
 are not to be rewarded for your actions hereafter, cause the 
 same to return into the body, if ye speak truth ? 9 And 
 whether he be of those who shall approach near unto God, 10 
 
 1 Or to repent of your time and labour bestowed to little purpose, &c, 
 
 2 Or, We are undone. 
 
 3 Or, We are unfortunate wretches, who are denied the necessaries of life. 
 * See Chap. XXXVI. p. 435. 
 
 5 To put men in mind of the resurrection (see Chap. XXXVI.) ; which 
 the production of fire in some sort resembles ; or, of the fire of hell. (AI 
 Beidawi.) 
 
 6 The particle la is generally supposed to be intensive in this place ; but 
 if it be taken for a negative, the words must be translated, / will not or do 
 not swear, because what is here asserted is too manifest to need the con- 
 firmation of an oath. (Al Beidawi.) 
 
 7 Or, Let none touch the same, &c. Purity both of body and mind being 
 requisite in him who would use this book with the respect he ought, and 
 hopes to edify by it : for which reason these words are usually written on 
 the cover. (Sale, Prel. Disc. Sect. III. p. 74.) 
 
 8 By ascribing the rains, which fertilize your lands, to the influence of 
 the stars. (Sale, Prel. Disc. Sect. I.) Some copies instead of rizkacom, i.e., 
 your food, read shocracom, i.e., your gratitude ; and then the passage may 
 be rendered thus, And do ye make this return of gratitude, for GOD'S revealing 
 the Koran, that ye reject the same as a fiction ? 
 
 9 The meaning of this obscure passage is, if ye shall not be obliged to give 
 an account of your actions at the last day, as by your denying the resurrec- 
 tion ye seem to believe, cause the soul of the dying person to return into his 
 body; for ye may as easily do that as avoid the general judgment. (Jallal., 
 Al Beidawi.) 
 
 10 That is, of the leaders, or first professors of the faith. 
 
520 THE KORAN [CHAP. LVII. 
 
 his reward shall be rest, and mercy, and a garden of delights : 
 or whether he be of the companions of the right hand, he 
 shall be saluted with the salutation, Peace be unto thee ! by 
 the companions of the right hand his brethren : or whether 
 he be of those who have rejected the true faith, and gone 
 astray, his entertainment shall consist of boiling water, and 
 the burning of hell fire. Verily this is a certain truth. 
 Wherefore praise the name of thy LORD, the great God. 
 
 LVII 
 
 THE CHAPTER OF IRON 1 
 
 Revealed at Mecca, or at Medina. 2 
 
 IN THE NAME OF THE MOST MERCIFUL GOD. 
 
 WHATEVER is in heaven and earth singeth praise 
 unto GOD ; and he is mighty and wise. His is 
 the kingdom of heaven and earth ; he giveth life, and he 
 putteth to death ; and he is almighty. He is the first and 
 the last ; the manifest and the hidden : and he knoweth all 
 things. It is he who created the heavens and the earth in 
 six days ; and then ascended his throne. He knoweth that 
 which entereth into the earth, and that which issueth out 
 of the same ; and that which descendeth from heaven, and 
 that which ascendeth thereto : and he is with you where- 
 soever ye be : for GOD seeth that which ye do. His is 
 the kingdom of heaven and earth ; and unto GOD shall all 
 things return. He causeth the night to succeed the day, 
 and he causeth the day to succeed the night ; and he knoweth 
 the innermost part of men's breasts. Believe in GOD and 
 his apostle, and lay out in alms a part of the wealth whereof 
 GOD hath made you inheritors : for unto such of you as 
 believe, and bestow alms, shall be given a great reward. And 
 what aileth you, that ye believe not in GOD, when the apostle 
 inviteth you to believe in your LORD ; and he hath received 
 your covenant 3 concerning this matter, if ye believe any 
 proposition ? It is he who hath sent down unto his servant 
 evident signs, that he may lead you out of darkness into 
 
 1 The word occurs towards the end of the chapter. 
 
 * It is uncertain which of the two places was the scene of revelation of this 
 chapter. 
 
 8 That is, ye are obliged to believe in him by the strongest arguments and 
 motives. 
 
CHAP. LVII.] IRON 521 
 
 light ; for GOD is compassionate and merciful unto you. 
 And what aileth you, that ye contribute not of your sub- 
 stance for the defence of GOD'S true religion ? Since unto 
 GOD appertained the inheritance of heaven and earth. 
 Those among you who shall have contributed and fought 
 in defence of the faith, before the taking of Mecca, shall not 
 be held equal with those who shall contribute and fight for the 
 same afterwards.^- These shall be superior in degree unto 
 those who shall contribute and fight for the propagation of 
 the faith after the above-mentioned success : but unto all 
 hath GOD promised a most excellent reward ; and GOD well 
 knoweth that which ye do. Who is he that will lend unto 
 GOD an acceptable loan ? for he will double the same unto 
 him, and he shall receive moreover an honourable reward. 
 On a certain day, thou shalt see the true believers of both 
 sexes : their light shall run before them, and on their right 
 hands ; 2 and it shall be said unto them, Good tidings unto you 
 this day : gardens through which rivers flow ; ye shall 
 remain therein for ever. This will be great felicity. On 
 that day the hypocritical men and the hypocritical women 
 shall say unto those who believe, Stay for us, 3 that we may 
 borrow some of your light. It shall be answered, Return 
 back into the world, and seek light. And a high wall shall 
 be set betwixt them, wherein shall be a gate, within which 
 shall be mercy ; and without, it, over against the same, the 
 torment of hell. The hypocrites shall call out unto the true 
 believers, saying, Were we not with you ? They shall an- 
 swer, Yea ; but ye seduced your own souls by your hypo- 
 crisy : and ye waited our ruin ; and ye doubted concerning 
 the faith , and your wishes deceived you, until the decree 
 of GOD came, and ye died ; and the deceiver deceived you 
 concerning GOD. This day, therefore, a ransom shall not 
 be accepted of you, nor of those who have been unbelievers. 
 Your abode shall be hell fire : this is what ye have deserved ; 
 and an unhappy journey shall it be thither \ Is not the time 
 yet come unto those who believe, that their hearts should 
 humbly submit to the admonition of GOD, and to that truth 
 which hath been revealed ; and that they be not as those 
 
 1 Because afterwards there was not so great necessity for either, the 
 Mohammedan religion being firmly established by that great success. 
 
 2 One light leading them the right way to paradise, and the other pro- 
 ceeding from the book wherein their actions are recorded, which they will 
 hold in their right hand. 
 
 3 For the righteous will hasten to paradise swift as lightning. 
 
 R* 
 
522 THfi KORAN [CHAP. LVII. 
 
 unto whom the scripture was given heretofore, and to whom 
 the time of forbearance was prolonged, but their hearts were 
 hardened, and many of them were wicked doers ? Know 
 that GOD quickeneth the earth, after it hath been dead. 
 Now have we distinctly declared our signs unto you, that 
 ye may understand. Verily as to the almsgivers, both men 
 and women, and those who lend unto GOD an acceptable 
 loan, he will double the same unto them ; and they shall 
 moreover receive an honourable reward. And they who 
 believe in GOD and his apostles, these are the men of veracity 
 and the witnesses in the presence of their LORD : they shall 
 have their reward and their light. But as to those who 
 believe not, and accuse our signs of falsehood, they shall 
 be the companions of hell. Know that this present life is 
 only a toy and a vain amusement : and worldly pomp, and 
 the affectation of glory among you, and the multiplying of 
 riches and children, are as the plants nourished by the rain, 
 the springing up whereof delighteth the husbandmen ; 
 afterwards they wither, so that thou seest the same turn 
 yellow, and at length they become dry stubble. And in the 
 life to come will be a severe punishment for those who covet 
 worldly grandeur ; and pardon from GOD, and favour JOY 
 those who renounce it : for this present life is no other than a 
 deceitful provision. Hasten with emulation to obtain pardon 
 from your LORD, and paradise, the extent whereof equalleth 
 the extent of heaven and earth, prepared for those who 
 believe in GOD and his apostles. This is the bounty of GOD; 
 he will give the same unto whom he pleaseth ; and GOD is 
 endued with great bounty. No accident happeneth in the 
 earth, nor in your persons, but the same was entered in the 
 book of our decrees, before we created it : verily this is easy 
 with GOD : and this is written lest ye immoderately grieve 
 for the good which escapeth you, or rejoice for that which 
 happeneth unto you ; for GOD loveth no proud or vain- 
 glorious person, or those who are covetous, and command 
 men covetousness. And whoso turneth aside from giving 
 alms ; verily GOD is self-sufficient, worthy to be praised. 
 We formerly sent our apostles with evident miracles and 
 arguments ; and we sent down with them the scriptures 
 and the balance, 1 that men might observe justice : and we 
 
 1 i.e., A rule of justice. Some think that a balance was actually brought 
 down from heaven by the angel Gabriel to Noah, the use of which he was 
 ordered to introduce among his people. 
 
CHAP. LVH.] IRON 523 
 
 sent them down iron, 1 wherein is mighty strength for war, 2 
 and various advantages unto mankind : that GOD may know 
 who assisteth him and his apostles in secret ; 3 for GOD is 
 strong and mighty. We formerly sent Noah and Abraham, 
 and we established in their posterity the gift of prophecy, 
 and the scripture : and of them some were directed, but many 
 of them were evil-doers. Afterwards we caused our apostles 
 to succeed in their footsteps ; and we caused Jesus the son 
 of Mary to succeed them, and we gave him the gospel : and 
 we put in the hearts of those who followed him, compassion 
 and mercy : but as to the monastic state, they instituted 
 the same (we did not prescribe it to them) only out of a desire 
 to please GOD ; yet they observed not the same as it ought 
 truly to be observed. And we gave unto such of them as 
 believed, their reward : but many of them were wicked 
 doers. O ye who believe in the former prophets,* fear GOD, 
 and believe in his apostle Mohammed : he will give you two 
 portions of his mercy, 5 and he will ordain you a light wherein 
 ye may walk, and he will forgive you ; for GOD is ready to 
 forgive and merciful : that those who have received the 
 scriptures may know that they have not power over any of 
 the favours of Goo, 6 and that good is the hand of GOD ; 
 he bestoweth the same on whom he pleaseth, for GOD is 
 endued with great beneficence. 
 
 1 That is, we taught them how to dig the same from mines. Al Zamakh- 
 shari adds that Adam is said to have brought down with him from para- 
 dise five things made of iron, viz., an anvil, a pair of tongs, two hammers, 
 a greater and a lesser, and a needle. 
 
 2 Warlike instruments and weapons being generally made of iron. 
 
 3 That is, sincerely and heartily. 
 
 4 These words are directed to the Jews and Christians, or rather to the 
 latter only. 
 
 6 One as a recompense for their believing in Mohammed, and the other 
 as a recompence for their believing in the prophets who preceded him ; for 
 they will not lose the reward of their former religion, though it be now 
 abrogated by the promulgation of Islam. (Al Beidawi.) 
 
 6 i.e., That they cannot expect to receive any of the favours above men- 
 tioned, because they believe not in his apostle, and those favours are annexed 
 to faith in him ; or, that they have not power to dispose of GOD'S favours, 
 particularly of the greatest of them, the gift of prophecy, so as to appropriate 
 the same to whom they please. (Al Beidawi.) 
 
524 THE KORAN [CHAP. LVIII. 
 
 LVIII 
 
 THE CHAPTER OF THE WOMAN WHO DISPUTED 
 
 Revealed at Medina. 1 
 
 IN THE NAME OF THE MOST MERCIFUL GOD. 
 
 (XXVIII.) XJOW hath GOD heard the speech of her 
 1\| who disputed with thee concerning her 
 husband, and made her complaint unto GOD ; 2 and GOD 
 hath heard your mutual discourse ; for GOD both heareth 
 and seeth. As to those among you who divorce their wives 
 by declaring that they will thereafter regard them as their 
 mothers ; let them know that they are not their mothers. 
 They only are their mothers who brought them forth ; 3 and 
 they certainly utter an unjustifiable saying, and a false- 
 hood : but GOD is gracious and ready to forgive. Those 
 who divorce their wives by declaring that they will for the 
 future regard them as their mothers, and afterwards would 
 repair 4 what they have said, shall be obliged to free a cap- 
 tive, 5 before they touch one another. This is what ye are 
 warned to perform : and GOD is well apprised of that which 
 ye do. And whoso findeth not a captive to redeem, shall 
 observe a fast of two consecutive months, before they touch 
 one another. And whoso shall not be able to fast that time, 
 
 1 Some are of opinion that the first ten verses of this chapter, ending with 
 these words, and fear GOD, before whom ye shall be assembled, were revealed 
 at Mecca. (Al Beidawi.) Section XXVIII. begins with it. 
 
 * Rodwell entitles this chapter, " She who pleaded," which is a better 
 rendering of the phrase to modern ears. Palmer calls it " The Chapter of the 
 Wrangler." The woman was Khawla bint Thalaba, wife of Aws Ebn al 
 Samat, who, being divorced by her husband by a form in use among the 
 Arabs in the time of ignorance, viz., by saying to her, Thou art to me as the back 
 of my mother (see Chap. XXXIII. p. 407), came to ask Mohammed's opinion 
 whether they were necessarily obliged to a separation ; and he told her 
 that it was not lawful for her to cohabit with her husband any more : to 
 ,which she replying, that her husband had not put her away, the prophet 
 repeated his former decision, adding that such form of speaking was by general 
 consent understood to imply a perpetual separation. Upon this the woman, 
 being greatly concerned because of the smallness of her children, went home, 
 and uttered her complaint to GOD in prayer : and thereupon this passage 
 was revealed (Al Beidawi, Jallalo'ddin, &c.), allowing a man to take his wife 
 again, notwithstanding his having pronounced the above-mentioned form 
 of divorce, on doing certain acts of charity or mortification, by way of 
 penance. 
 
 3 And therefore no woman ought to be placed in the same degree of 
 prohibition, except those whom GOD has joined with them, as nursing mothers, 
 and the wives of the prophet. (Al Beidawi. See Chaps. IV. and XXXIII.) 
 
 4 This seems to be here the true meaning of the original word, which 
 properly signifies to return, and is variously expounded by the Mohammedan 
 doctors. 
 
 6 Which captive, according to the most received decisions, ought to be a 
 true believer, as is ordered for the expiation of manslaughter. (See Chap. IV.). 
 
CHAP. LVIII.] THE WOMAN WHO DISPUTED 525 
 
 shall feed threescore poor men. This is ordained you, that 
 ye may believe in GOD and his apostle. These are the 
 statutes of GOD : and for the unbelievers is prepared a 
 grievous torment. Verily they who oppose GOD and his 
 apostle, shall be brought low, as the unbelievers who preceded 
 them were brought low. And now have we sent down mani- 
 fest signs : and an ignominious punishment awaiteth the 
 unbelievers. On a certain day GOD shall raise them all to life, 
 and shall declare unto them that which they have wrought. 
 Goi> hath taken an exact account thereof ; but they have 
 forgotten the same : and GOD is witness over all things. 
 Dost thou not perceive that GOD knoweth whatever is 
 in heaven and in earth ? There is no private discourse 
 among three persons, but he is the fourth of them ; nor 
 among five, but he *s the sixth of them ; neither among a 
 smaller number than this, nor a larger, but he is with them, 
 wheresoever they be : and he will declare unto them that 
 which they have done, on the day of resurrection ; for GOD 
 knoweth all things. Hast thou not observed those who 
 have been forbidden to use clandestine discourse, but after- 
 wards return to what they have been forbidden, and 
 discourse privily among themselves of wickedness, and 
 enmity, and disobedience towards the apostle ? * And 
 when they come unto thee, they salute thee with that 
 Jorm of salutation wherewith GOD doth not salute thee : 2 
 and they say among themselves, by way oj derision, Would 
 not GOD punish us for what we say, */ this man were a pro- 
 phet ? Hell shall be their sufficient punishment : they shall 
 go down into the same to be burned ; and an unhappy 
 journey shall it be \ O true believers, when ye discourse 
 privily together, discourse not of wickedness, and enmity, 
 and disobedience towards the apostle ; but discourse of 
 justice and piety : and fear GOD, before whom ye shall be 
 assembled. Verily the clandestine discourse of the infidels 
 proceedeth from Satan, that he may grieve the true believers : 
 but there shall be none to hurt them in the least, unless by 
 the permission of GOD ; wherefore in GOD let the faithful 
 trust. O true believers, when it is said unto you, Make 
 
 1 That is, the Jews and hypocritical Moslems, who caballed privately to- 
 gether against Mohammed, and made signs to one another when they saw 
 the true believers ; and this they continued to do, notwithstanding they 
 were forbidden. 
 
 2 It seems they used, instead of Al saldm altica, i.e., Peace be upon thee, 
 to say, Al sdm aleica, i.e., Mischief on thee, &c. (Al Beidawi, Jallalo'ddin.j 
 
526 THE KORAN [CHAP. LVIII. 
 
 room in the assembly ; make room : * GOD will grant you 
 ample room in paradise. And when it is said unto you, 
 Rise up ; rise up : GOD will raise those of you who believe, 
 and those to whom knowledge is given, to superior degrees 
 of honour : and GOD is fully apprised of that which ye do. 
 O true believers, when ye go to speak with the apostle, give 
 alms previously to your discoursing with him : 2 this will 
 be better for you and more pure. But if ye find not what 
 to give, verily GOD will be gracious and merciful unto you. 
 Do ye fear to give alms previously to your discoursing with 
 the prophet, lest ye should impoverish yourselves ? Therefore 
 if ye do it not, and GOD is gracious unto you, by dispensing 
 with the said precept for the future, be constant at prayer, 
 and pay the legal alms ; and obey GOD and his apostle in 
 all other matters : for GOD well knoweth that which ye do. 
 Hast thou not observed those who have taken for their 
 friends a people against whom GOD is incensed ? 3 They 
 are neither of you nor of them : 4 and they swear to a lie 5 
 knowingly. GOD hath prepared for them a grievous punish- 
 ment ; for it is evil which they do. They have taken their 
 oaths for a cloak, and they have turned men aside from the 
 way of GOD : wherefore a shameful punishment awaiteth 
 them ; neither their wealth nor their children shall avail 
 them at all against GOD. These shall be the inhabitants of 
 hell fire ; they shall abide therein for ever. On a certain 
 day GOD shall raise them all : then will they swear unto 
 him, as they swear now unto you, imagining that it will be of 
 service to them. Are they not liars ? Satan hath prevailed 
 against them, and hath caused them to forget the remem- 
 brance of GOD. These are the party of the devil ; and shall 
 not the party of the devil be doomed to perdition ? Verily 
 they who oppose GOD and his apostle, shall be placed among 
 the most vile. GOD hath written, Verily I will prevail, and 
 my apostles : for GOD is strong and mighty. Thou shalt 
 not find people who believe in GOD and the last day, to love 
 
 1 In this passage the Moslems are commanded to give place, in the public 
 assemblies, to the prophet and the more honourable of his companions ; 
 and not to press and crowd upon him, as they used to do, out of a desire of 
 being near him, and hearing his discourse. 
 
 8 To show your sincerity, and to honour the apostle. It is doubted 
 whether this be a counsel or a precept ; but, however, it continued but a very 
 little while in force, being agreed on all hands to be abrogated by the following 
 passage, Do ye fear to give alms, &c. (Al Beidawi.) 
 
 3 i.e., The Jews. 
 
 4 Being hypocrites, and wavering between the two parties. 
 
 5 i.e., They have solemnly professed Islam, which they believe not in their 
 hearts. 
 
CHAP.LIX.] THE EMIGRATION 527 
 
 him who opposeth GOD and his apostle ; although they be 
 their fathers, or their sons, or their brethren, or their nearest 
 relations. In the hearts of these hath GOD written faith ; 
 and he hath strengthened them with his spirit : and he will 
 lead them into gardens, beneath which rivers flow, to remain 
 therein for ever. GOD is well pleased in them, and they are 
 well pleased in him. These are the party of GOD ; and 
 shall not the party of GOD prosper ? 
 
 LIX 
 
 THE CHAPTER OF THE EMIGRATION 1 
 
 Revealed at Medina. 
 
 IN THE NAME OF THE MOST MERCI7UL GOD. 
 
 WHATEVER is in heaven and earth celebrateth the 
 praise of GOD : and he is the mighty, the wise. It 
 was he who caused those who believed not, of the people 
 who receive the scripture, to depart from their habitations 
 at the first emigration. 2 Ye did not think that they would 
 
 1 The original word signifies the quitting or removing from one's native 
 country or settlement, to dwell elsewhere, whether it be by choice or com- 
 pulsion. 
 
 2 The people here intended were the Jews of the tribe of Al Nadir, who 
 dwelt in Medina, and when Mohammed fled thither from Mecca, promised 
 him to stand neutral between him and his opponents, and made a treaty with 
 him to that purpose. When he had gained the battle of Bedr, they con- 
 fessed that he was the prophet described in the law : but upon his receiving 
 that disgrace at Ohod, they changed their note ; and Caab Ebn al Ashraf, 
 with forty horse, went and made a league with Abu Sofian, which they con- 
 firmed by oath. Upon this, Mohammed got Caab dispatched, and, in the 
 fourth year of the Hejra, set forward against Al Nadir, and besieged them 
 in their fortress, which stood about three miles from Medina, for six days, 
 at the end of which they capitulated, and were allowed to depart, on con- 
 dition that they should entirely quit that place : and accordingly some of 
 them went into Syria, and others to Khaibar and Hira. This was the first 
 emigration, mentioned in the passage before us. The other happened several 
 years, after, in the reign of Omar, when that Khalif banished those who had 
 settled at Khaibar, and obliged them to depart out of Arabia. (Al Beidawi, 
 Jallal., &c. Vide Abulf. Vit. Moh. c. 35.). Dr. Prideaux, speaking of 
 Mohammed's obliging those of Al Nadir to quit their settlements, says 
 that a party of his men pursued those who fled into Syria, and having 
 overtaken them, put them all to the sword, excepting only one man that 
 escaped. With such cruelty, continues he, did those barbarians first set up to 
 fight for that imposture they had been deluded into. (Prid. Life of Mah. p. 82.) 
 But a learned gentleman has already observed that this is all grounded on a 
 mistake, which the doctor was led into by an imperfection in the printed 
 edition of Elmacinus ; where, after mentioning the expulsion of the Nadirites, 
 are inserted some incoherent words relating to another action which hap- 
 pened the month before, and wherein seventy Moslems, instead of putting 
 others to the sword, were surprised and put to the sword themselves 
 
528 THE KORAN [CHAP. LIX. 
 
 go forth : and they thought that their fortresses would 
 protect them against GOD. But the chastisement oj GOD 
 came upon them, from whence they did not expect ; and 
 he cast terror into their hearts. They pulled down their 
 houses with their own hands, 1 and the hands of the true 
 believers. Wherefore take example from them, O ye who 
 have eyes. And if GOD had not doomed them to banish- 
 ment, he had surely punished them in this world ; 2 and in 
 the world to come they shall suffer the torment of hell fire. 
 This because they opposed GOD and his apostle : and whoso 
 opposeth GOD, verily GOD will be severe in punishing him. 
 What palm-trees ye cut down, or left standing on their 
 roots, were so cut down or left by the will of GOD ; and that 
 he might disgrace the wicked doers. And as to the spoils 
 of these people which GOD hath granted wholly to his apostle, 3 
 ye did not push forward any horses or camels against the 
 same ; 4 but GOD giveth unto his apostles dominion over 
 whom he pleaseth : for GOD is almighty. The spoils of the 
 inhabitants of the towns which GOD hath granted to his 
 apostle, are due unto GOD and to the apostle, and him who 
 is of kin to the apostle, and the orphans, and the poor, and 
 the traveller ; that they may not be /or ever divided in a 
 circle among such of you as are rich. What the apostle 
 shall give you, that accept ; and what he shall forbid you, 
 that abstain from : and fear GOD ; for GOD is severe in 
 chastising. A part also belongeth to the poor Mohajerin, 5 
 who have been dispossessed of their houses and their sub- 
 stance, seeking favour from GOD, and his goodwill, and 
 assisting GOD and his apostle. These are the men of 
 veracity. And they who quietly possessed the town of Medina, 
 and professed the faith without molestation, before them, 6 love 
 
 together with their] leader Al Mondar Ebn Omar, Caab Ebn Zeid alone 
 escaping. (Vide Gagnier, not. in Abulf. Vit. Moh. p 72.) 
 
 1 Doing what damage they could, that the Moslems might make the less 
 advantage of what they were obliged to leave behind them. 
 
 3 By delivering them up to slaughter and captivity, as he did those of 
 the Koreidha. 
 
 3 It is remarkable that in this expedition the spoils were not divided accord- 
 ing to the law given for that purpose in the Koran (Chap. VIII. p. 172), but 
 were granted to the apostle, and declared to be entirely in his disposition. The 
 reason was, because the place was taken without the assistance of horse, 
 which became a rule for the future. (Vide Abulf. Vit. Moh. p. 91.) 
 
 4 For the settlement of those of Al Nadir being so near Medina, the Mos- 
 lems went all on foot thither, except only the prophet himself. (Al Beidawi.) 
 
 5 Wherefore Mohammed distributed those spoils among the Mohajerin, 
 or those who had fled from Mecca, only, and gave no part thereof to 
 the Ansars, or those of Medina, except only to three of them, who were in 
 necessitous circumstances. (Al Beidawi. Vide Abulf. ubi sup. p. 72). 
 
 e That is, the Ansars ; who enjoyed their houses and the free exercise of 
 
CHAP. Lix.J THE EMIGRATION 529 
 
 him who hath fled unto them, and find in their breasts no 
 want of that which is given the Mohtijerin, * but prefer them 
 before themselves, although there be indigence among 
 them. And whoso is preserved from the covetousness of 
 his own soul, those shall surely prosper. And they who 
 have come after them 2 say, O LORD, forgive us and our 
 brethren who have preceded us in the faith, and put not into 
 our hearts ill-will against those who have believed : O LORD, 
 verily thou art compassionate and merciful. Hast thou not 
 observed those who play the hypocrites ? They say unto 
 their brethren who believe not, of those who have received 
 the scriptures, 3 Verily if ye be expelled your habitations, we 
 will surely go forth with you ; and we will not pay obedience, 
 in your respect unto any one for ever : and if ye be attacked, 
 we will certainly assist you. But GOD is witness that they are 
 liars. Verily if they be expelled, they will not go forth with 
 them ; and if they be attacked, they will not assist them ; 4 
 and if they do not assist them, they will surely turn their 
 backs : and they shall not be protected. Verily ye are 
 stronger than they, by reason of the terror cast into their 
 breasts from GOD. This, because they are not people of 
 prudence. They will not fight against you in a body, except 
 in fenced towns, or from behind walls. Their strength in 
 war among themselves is great : 5 thou thinkest them to be 
 united; but their hearts are divided. This, because they 
 are people who do not understand. Like those who lately 
 preceded them, 6 they have tasted the evil consequence of 
 their deed; and a painful torment is prepared for them 
 hereafter. Thus have the hypocrites deceived the Jews: like 
 the devil, when he saith unto a man, Be thou an infidel ; 
 and when he is become an infidel, he saith, Verily I am clear 
 of thee ; for I fear GOD, the LORD of all creatures. Where- 
 
 their religion before the Hejra, while the converts of Mecca were persecuted 
 and harassed by the idolaters. 
 
 1 i.e., And bear them no grudge or envy on that account. 
 AT L P er sons here meant seem to be those who fled from Mecca after 
 Mohammed began to gain strength, and his religion had made a considerable 
 progress. 
 
 3 That is, the Jews of the tribe of Al Nadir 
 
 *U?T t J ?^? pened accordingly 5 for Ebn Obba and his confederates wrote 
 BeidawU to this purpose, but never performed their promise. (Al 
 
 i,A* ''. is - not their weakness or cowardice which makes them decline a 
 field battle with you, since they show strength and valour enough in their 
 wars with one another ; but both fail them when thev enter into the lists 
 with GOD and his apostle. 
 
 6 viz., The idolaters who were slain at Bedr ; or the Jews of Kaiuoka 
 who were plundered and sent into exile before those of Al Nadir. 
 
530 THE KORAN [CHAP. LX. 
 
 fore the end of them both shall be that they shall dwell in 
 hell fire, abiding therein for ever ; and this shall be the 
 recompence of the unjust. O true believers, fear GOD ; 
 and let a soul look what it sendeth before for the morrow i 1 
 and fear GOD, for GOD is well acquainted with that which 
 ye do. And be not as those who have forgotten GOD, and 
 whom he hath caused to forget their own souls : these are 
 the wicked doers. The inhabitants of hell fire and the 
 inhabitants of paradise shall not be held equal. The inhabi- 
 tants of paradise are they who shall enjoy felicity. If we 
 had sent down this Koran on a mountain, thou wouldst 
 certainly have seen the same humble itself, and cleave in 
 sunder for fear of GOD. These similitudes do we propose 
 unto men, that they may consider. He is GOD, besides 
 whom there is no GOD ; who knoweth that which is future 
 and that which is present : he is the most Merciful ; he is 
 GOD, besides whom there is no GOD : the King, the Holy, 
 the Giver of peace, the Faithful, the Guardian, the Powerful, 
 the Strong, the most High. Far be GOD exalted above the 
 idols, which they associate with him ! He is GOD, the 
 Creator, the Maker, the Former. He hath most excellent 
 names. 2 Whatever is in heaven and earth praiseth him : and 
 he is the Mighty, the Wise. 
 
 LX 
 
 THE CHAPTER OF THE WOMAN WHO IS TRIED 3 
 
 Revealed at Medina. 
 
 IN THE NAME OF THE MOST MERCIFUL GOD. 
 
 OTRUE believers, take not my enemy and your enemy 
 for your friends, 4 showing kindness toward them ; 
 
 1 That is, for the next life, which may be called the morrow, as this present 
 life may be called to-day. 
 * See Chap. VII. p. 163. 
 
 3 This chapter bears this title because it directs the women who desert 
 and come over from the infidels to the Moslems to be examined, and tried 
 whether they be sincere in their profession of the faith. Palmer renders 
 the title as The Chapter of the Tried. 
 
 4 This passage was revealed on account of Hateb Ebn Abi Baltaa, who 
 understanding that Mohammed had a design to surprise Mecca, wrote a 
 letter to the Koreish, giving them notice of the intended expedition, and 
 advised them to be on their guard : which letter he sent by Sarah, a maid- 
 servant belonging to the family of Hashem. The messenger had not been 
 gone long, before Gabriel discovered the affair to the prophet, who imme- 
 diately sent after her ; and having intercepted the letter, asked Hateb how 
 
CHAP. LX.] THE WOMAN WHO IS TRIED 531 
 
 since they believe not in the truth which hath come unto 
 you, having expelled the apostle and yourselves from your 
 native city, because ye believe in GOD, your LORD. If ye 
 go forth to fight in defence of my religion, and out of a 
 desire to please me, and privately show friendship unto 
 them ; 1 verily I well know that which ye conceal, and that 
 which ye discover : and whoever of you doth this, hath 
 already erred from the straight path. If they get the better 
 of you, they will be enemies unto you, and they will stretch 
 forth their hands and their tongues against you with evil : 
 and they earnestly desire that ye should become unbelievers. 
 Neither your kindred nor your children will avail you at all 
 on the day of resurrection, which will separate you from one 
 another : and GOD seeth that which ye do. Ye have an 
 excellent pattern in Abraham, and those who were with 
 him, when they said unto their people, Verily we are clear 
 of you, and of the idols which ye worship, besides GOD : we 
 have renounced you ; and enmity and hatred is begun 
 between us and you for ever, until ye believe in GOD alone : 
 except Abraham's saying unto his father, Verily I will beg 
 pardon for thee ; 2 but I cannot obtain aught of GOD in thy 
 behalf. O LORD, in thee do we trust, and unto thee are 
 we turned ; and before thee shall we be assembled hereafter. 
 O LORD, suffer us not to be put to trial by the unbelievers : 3 
 and forgive us, O LORD ; for thou art mighty and wise. 
 Verily ye have in them an excellent example, unto him who 
 hopeth in GOD and the last day : and whoso turneth back ; 
 verily GOD is self-sufficient, and praiseworthy. Perad ven- 
 ture GOD will establish friendship between yourselves and 
 such of them as ye now hold for enemies : 4 for GOD is power- 
 
 ne came to be guilty of such an action ? To which he replied that it was not 
 out of infidelity, or a desire to return to idolatry, but merely to induce the 
 Koreish to treat his family, which was still at Mecca, with some kindness ; 
 adding that he was well assured his intelligence would be of no service at all 
 to the Meccans, because he was satisfied GOD would take vengeance on them. 
 Whereupon Mohammed received his excuse and pardoned him ; but it was 
 thought proper to forbid any such practices for the future. (Al Beidawi. 
 Vide Abulf. Vit. Moh. p. 192.) 
 
 1 The verb here used has also a contrary signification, according to which 
 the words may be rendered, and yet openly show friendship unto them. 
 
 2 For in this, Abraham's example is not to be followed. See Chap. IX. 
 
 3 i.e., Suffer them not to prevail against us, lest they thence conclude them- 
 selves to be in the right, and endeavour to make us deny our faith by the 
 terror of persecution. (Al Beidawi.) 
 
 4 And this happened accordingly on the taking of Mecca ; when Abu 
 Sofian and others of the Koreish, who had till then been inveterate enemies 
 to the Moslems, embraced the same faith, and became their friends and 
 
532 THE KORAN [CHAP. LX. 
 
 ful ; and GOD is inclined to forgive, and merciful. As to 
 those who have not borne arms against you on account of 
 religion, nor turned you out of your dwellings, GOD for- 
 biddeth you not to deal kindly with them, and to behave 
 justly towards them j 1 for GOD loveth those who act justly. 
 But as to those who have borne arms against you on account 
 of religion, and have dispossessed you of your habitations, 
 and have assisted in dispossessing you, GOD forbiddeth you 
 to enter into friendship with them : and whosoever of you 
 entereth into friendship with them, those are unjust doers. 
 O true believers, when believing women come unto you as 
 refugees, try them : GOD well knoweth their faith. And 
 if ye know them to be true believers, send them not back 
 to the infidels : they are not lawful for the unbelievers to have 
 in marriage ; neither are the unbelievers lawful for them. 
 But give their unbelieving husbands what they shall have 
 expended for their dowers? Nor shall it be any crime in you 
 if ye marry them, provided ye give them their dowries. 3 
 And retain not the patronage of the unbelieving women : 
 but demand back that which ye have expended jor the dowry 
 of such of your wives as go over to the unbelievers ; and let 
 them demand back that which they have expended jor 
 the dowry of those who come over to you. This is the judgment 
 of GOD, which he establisheth among you : and GOD is 
 knowing and wise. If any of your wives 4 escape from you 
 to the unbelievers, and ye have your turn by the coming 
 
 brethren. Some suppose the marriage of Mohammed with Omm Habiba, 
 the daughter of Abu Sofian, which was celebrated the year before, to be 
 here intended. (Vide Gagnier, not. in Abulf. Vit. Moh. p. 91.) 
 
 1 This passage, it is said, was revealed on account of Koteila bint Abd'al 
 Uzza, who having, while she was an idolatress, brought some presents to 
 her daughter, Asma bint Abu Beer, the latter not only refused to accept 
 them, but even denied her admittance. (Al Beidawi.) 
 
 2 For, according to the terms of the pacification of Al Hodeibiya (see 
 Chap. XL VI 1 1.), each side was to return whatever came into their power 
 belonging to the other ; wherefore when the Moslems were, by this passage, 
 forbidden to restore the married women who should come over to them, 
 they were at the same time commanded to make some sort of satisfaction, 
 by returning their dowry. It is related that, after the aforesaid pacification, 
 while Mohammed was yet at Al Hodeibiya, Sobeia bint al Hareth, of _the 
 tribe of Aslam, having embraced Mohammedism, her husband, Mosafer 
 the Makhzumite, came and demanded her back ; upon which this passage 
 was revealed : and Mohammed, pursuant thereto, administered to her the 
 oath thereafter directed, and returned her husband her dower ; and then 
 Omar married her. (Al Beidawi.) 
 
 3 For what is returned to their former husbands is not to be considered 
 as their dower. 
 
 * Literally, anything of your wives ; which some interpret, any part of their 
 dowry. 
 
CHAP. LXI.] BATTLE ARRAY 533 
 
 over of any of the unbelievers' wives to you j 1 give unto those 
 believers whose wives shall have gone away, out of the dowries 
 of the latter, so much as they shall have expended for the 
 dowers of the former : and fear GOD, in whom ye believe. 
 O prophet, when believing women come unto thee, and 
 plight their faith unto thee, 2 that they will not associate 
 anything with GOD, nor steal, nor commit fornication, nor 
 kill their children, 3 nor come with a calumny which they 
 have forged between their hands and their feet, 4 nor be 
 disobedient to thee in that which shall be reasonable : then 
 do thou plight thy faith unto them, and ask pardon for 
 them of GOD ; for GOD is inclined to forgive, and merciful. 
 O true believers, enter not into friendship with a people 
 against whom GOD is incensed : 5 they despair of the life to 
 come, 6 as the infidels despair of the resurrection of those who 
 dwell in the graves. 
 
 LXI 
 
 THE CHAPTER OF BATTLE ARRAY 
 
 Revealed at Mecca. 7 
 
 IN THE NAME OF THE MOST MERCIFUL GOD. 
 
 WHATEVER is in heaven and inearth celebrateth 
 the praise of GOD ; for he is mighty and wise. O 
 true believers, why do ye say that which ye do not ? 8 It 
 
 1 Or, as the original verb may also be translated, and ye take spoils ; 
 in which case the meaning will be, that those Moslems, whose wives shall 
 have gone over to the infidels, shall have a satisfaction for their dower out 
 of the next booty. This law, they say, was given because the idolaters, 
 after the preceding verse had been revealed, refused to comply therewith, 
 or to make any return of the dower of those women who went over to them 
 from the Moslems (Al Beidawi) ; so that the latter were obliged to indemnify 
 themselves as they could. 
 
 2 See Sale, Prel. Disc. Sect. II. p. 50. Some are of opinion that this passage 
 was not revealed till the day of the taking of Mecca ; when, after having 
 received the solemn submission of the men, he proceeded to receive that of 
 the women. (Al Beidawi.) 
 
 3 See Chap. LXXXI. 
 
 4 Jallalo'ddin understands these words of their laying their spurious chil- 
 dren to their husbands. 
 
 5 i.e., The infidels in general ; or the Jews in particular. 
 
 8 By reason of their infidelity ; or because they well know they cannot 
 expect to be made partakers of the happiness of the next life, by reason 
 of their rejecting of the prophet foretold in the law, and whose mission is 
 confirmed by miracles. (Al Beidawi.) 
 
 7 Or, as some rather judge, at Medina ; which opinion is confirmed by the 
 explanation in the next note. 
 
 8 The commentators generally suppose these words to be directed to the 
 
534 THE KORAN [CHAP. LXI. 
 
 is most odious in the sight of GOD, that ye say that which 
 ye do not. Verily GOD loveth those who fight for his religion 
 in battle array, as though they were a well compacted build- 
 ing. Remember when Moses said unto his people, O my 
 people, why do ye injure me j 1 since ye know that I am the 
 apostle of GOD sent unto you ? And when they had deviated 
 from the truth, GOD made their hearts to deviate from the 
 right way ; for GOD directeth not wicked people. And when 
 Jesus the son of Mary said, O children of Israel, verjly I am 
 the apostle of GOD sent unto you, confirming the law which 
 was delivered before me, and bringing good tidings of an 
 apostle who shall come after me, and whose name shall be 
 Ahmed. 2 And when he produced unto them evident 
 miracles, they said, This is manifest sorcery. But who is 
 more unjust than he who forget h a lie against GOD, when 
 he is invited unto Islam ? And GOD directeth not the 
 unjust people. They seek to extinguish GOD'S light with 
 their mouths : but GOD will perfect his light, though the 
 infidels be averse thereto. It is he who hath sent his apostle 
 with the direction, and the religion of truth, that he may 
 exalt the same above every religion, although the idolaters 
 be averse thereto. O true believers, shall I show you a 
 merchandise which will deliver you from a painful torment 
 hereajter ? Believe in GOD and his apostle ; and defend 
 GOD'S true religion with your substance, and in your own 
 persons. This will be better for you, if ye knew it. He 
 will forgive you your sins ; and will introduce you into 
 gardens through which rivers flow, and agreeable habitations 
 in gardens of perpetual abode. This will be great felicity. 
 And ye shall obtain other things which ye desire, namely, 
 assistance from GOD, and a speedy victory. And do thou 
 bear good tidings to the true believers. O true believers, 
 be ye the assistants of GOD ; as Jesus the son of Mary said 
 to the apostles, Who will be my assistants with respect to 
 
 Moslems who, notwithstanding they had solemnly engaged to spend their 
 lives and fortunes in defence of their faith, yet shamefully turned their backs 
 at the battle of Ohod. (See Chap. III.) They may, however, be applied 
 to hypocrites of all sorts, whose actions contradict their words. 
 
 1 viz., By your disobedience ; or by maliciously aspersing me. (See Chap. 
 XXXIII. p. 418.) 
 
 1 For Mohammed also bore the name of Ahmed ; both names being 
 derived from the same root, and nearly of the same signification. The 
 Persian paraphrast, to support what is here alleged, quotes the following 
 words of Christ, / go to my father, and the Paraclete shall come (see John 
 xvi. 7, &c.) : the Mohammedan doctors unanimously teaching that by the 
 Paraclete (or, as they choose to read it, the Periclyte, or Illustrious) their 
 prophet is intended, and no other. (Sale, Prel. Disc. Sect. IV. p. 80.) 
 
CHAP. LXII.] THE ASSEMBLY 535 
 
 GOD P 1 The apostles answered, We will be the assistants 
 of GOD. So a part of the children of Israel believed, and a 
 part believed not : 2 but we strengthened those who believed, 
 above their enemy ; wherefore they became victorious over 
 them. 
 
 LXII 
 
 THE CHAPTER OF THE ASSEMBLY 
 
 Revealed at Medina. 
 
 IN THE NAME OF THE MOST MERCIFUL GOD. 
 
 WHATEVER is in heaven and earth praiseth GOD, 
 the King, the Holy, the Mighty, the Wise. It is 
 he who hath raised up amidst the illiterate Arabians* an 
 apostle from among themselves, 4 to rehearse his signs unto 
 them, and to purify them, and to teach them the scriptures 
 and wisdom ; whereas before they were certainly in a 
 manifest error : and others of them have not yet attained 
 unto them, by embracing the faith ; though they also shall 
 be converted in God's good time ; for he is mighty and wise. 
 This is the free grace of GOD : he bestoweth the same on 
 whom he pleaseth : and GOD is endued with great benefi- 
 cence. The likeness of those who were charged with the 
 observance of the law, and then observed it not, is as the 
 likeness of an ass laden with books. 5 How wretched is 
 the likeness of the people who charge the signs of GOD with 
 falsehood ! and GOD directeth not the unjust people. Say, 
 O ye who follow the Jewish religion, if ye say that ye are 
 the friends of GOD above other men, wish for death, 6 if ye 
 speak truth. But they will never wish for it, because of 
 that which their hands have sent before them : 7 and GOD 
 well knoweth the unjust. Say, Verily death, from which 
 ye fly, will surely meet you : then shall ye be brought 
 before him who knoweth as well what is concealed as what 
 
 See Chap. III. p. 50. 
 
 Either by rejecting him, or by affirming him to be GOD, and the son of 
 GOD. (Jallalo'ddin.) 
 
 This is rendered by Palmer as The Gentiles. 
 
 See Sale, Prel. Disc. Sect. II. p. 45. 
 
 Because they understand not the prophecies contained in the law, which 
 bear witness to Mohammed, no more than the ass does the books he carries. 
 * i.e., Make it your request to GOD that he would translate you from this 
 troublesome world to a state of never-fading bliss. 
 7 See Chap. II. p. 15. 
 
536 THE KORAN [CHAP. LXIII. 
 
 is discovered; and he will declare unto you that which 
 ye have done. O true believers, when ye are called to 
 prayer on the day of the assembly, * hasten to the commem- 
 oration of GOD, and leave merchandising. This will be 
 better for you, if ye knew it. And when prayer is ended, 
 then disperse yourselves through the land as ye list, and 
 seek gain of the liberality of GOD : 2 and remember GOD 
 frequently, that ye may prosper. But when they see any 
 merchandising or sport, they flock thereto, and leave thee 
 standing up in thy pulpit* Say, The reward which is with 
 GOD is better than any sport or merchandise ; and GOD 
 is the best provider. 
 
 LXIII 
 
 THE CHAPTER 'OF THE HYPOCRITES 
 
 Revealed at Medina. 
 
 IN THE NAME OF THE MOST MERCIFUL GOD. 
 
 WHEN the hypocrites come unto thee, they say, We 
 bear witness that thou art indeed the apostle of 
 GOD. And GOD knoweth that thou art indeed his apostle : 
 but GOD beareth witness that the hypocrites are certainly 
 liars. They have taken their oaths for a protection, and 
 they turn others aside from the way of GOD : it is surely 
 evil which they do. This is testified of them, because they 
 believed, and afterwards became unbelievers : wherefore a 
 
 1 That is, Friday, which being more peculiarly set apart by Mohammed 
 for the public worship of GOD, is therefore called Yawm al joma, i.e., the 
 day of the assembly or congregation ; whereas before it was called Al Aruba. 
 The first time this day was particularly observed, as some say, was on 
 the prophet's arrival at Medina, into which city he made his first entry on 
 a Friday : but others tell us that Caab Ebn Lowa, one of Mohammed's 
 ancestors, gave the day its present name, because on that day the people used 
 to be assembled before him. (Al Beidawi.) One reason given for the 
 observation of Friday, preferably to any other day of the week, is because 
 on that day GOD finished the creation. (Vide Gol. in Alfrag. p. 15.) 
 
 1 By returning to your commerce and worldly occupations, if ye think fit : 
 for the Mohammedans do not hold themselves obliged to observe the day 
 of their public assembly with the same strictness as the Christians and Jews 
 do their respective Sabbath ; or particularly to abstain from work, after 
 they have performed their devotions. Some, however, from a tradition 
 of their prophet, are of opinion that works of charity, and religious exercises, 
 which may draw down the blessing of GOD, are recommended in this passage. 
 
 a It is related that one Friday, while Mohammed was preaching, a caravan 
 of merchants happened to arrive with their drums beating, according to 
 custom ; which the congregation hearing, they all ran out of the mosque to 
 see them, except twelve only. (Al Beidawi, Jallalo'ddin.) 
 
CHAP.Lxm,] THE HYPOCRITES 537 
 
 seal is set on their hearts, and they shall not understand. 
 When thou beholdest them, their persons please thee : l 
 and if they speak, thou hearest their discourse with delight. 
 They resemble pieces of timber set up against a wall. 2 They 
 imagine every shout to be against them. 3 They are enemies ; 
 wherefore beware of them. GOD curse them : how are they 
 turned aside Jrom the truth ! And when it is said unto them, 
 Come, that the apostle of GOD may ask pardon for you ; they 
 turn away their heads, and thou seest them retire big with 
 disdain. It shall be equal unto them, whether thou ask 
 pardon for them, or do not ask pardon for them ; GOD will 
 by no means forgive them : for GOD directeth not the pre- 
 varicating people. These are the men who say to the inhabi- 
 tants of Medina, Do not bestow anything on the refugees who 
 are with the apostle of GOD, that they may be obliged to 
 separate from him. Whereas unto GOD belong the stores 
 of heaven and earth : but the hypocrites do not understand. 
 They say, Verily, if we return to Medina, the worthier 
 shall expel thence the meaner. 4 Whereas superior worth 
 belongeth unto GOD, and his apostle, and the true believers : 
 but the hypocrites know it not. O true believers, let not 
 your riches or your children divert you from the remem- 
 brance of GOD : for whosoever doth this, they will surely 
 be losers. And give aims out of that which we have be- 
 stowed on you ; before death come unto one of you, and he 
 say, O LORD, wilt thou not grant me respite for a short 
 term ; that I may give alms, and become one of the right- 
 eous ? For GOD will by no means grant further respite 
 to a soul, when its determined time is come : and GOD is 
 fully apprised of that which ye do. 
 
 1 The commentators tell us, that Abdallah EbnObba, a leading hypocrite, 
 was a tall man of a very graceful presence, and of a ready and eloquent 
 tongue ; and used to frequent the prophet's assembly, attended by several 
 like himself; and that these men were greatly admired by Mohammed, 
 who was taken with their handsome appearance, and listened to their 
 discourse with pleasure. (Al Beidawi.) 
 
 8 Being tall and big, but void of knowledge and consideration. (Al 
 Beidawi.) 
 
 3 Living under continual apprehensions ; because they are conscious 
 of their hypocrisy towards GOD, and their insincerity towards the Moslems. 
 
 4 These, as well as the preceding, were the words of Ebn Obba to one 
 of Medina, who in a certain expedition quarreling with an Arab of the desert 
 about water, received a blow on the head with a stick, and made his com- 
 plaint thereof to him. (Al Beidawi.) 
 
538 THE KORAN [CHAP. LXIV. 
 
 LXIV 
 
 THE CHAPTER OF MUTUAL DECEIT 
 
 Revealed at Mecca. 1 
 
 IN THE NAME OF THE MOST MERCIFUL GOD. 
 
 WHATEVER is in heaven and earth celebrateth the 
 praises of GOD ; his is the kingdom, and unto him 
 is the praise due ; for he is almighty. It is he who hath 
 created you ; and one of you is predestined to be an unbe- 
 liever, and another of you is predestined to be a believer ; 
 and GOD beholdeth that which ye do. He hath created 
 the heavens and the earth with truth ; and he hath fash- 
 ioned you, and given you beautiful forms : and unto him 
 must ye all go. He knoweth whatever *s in- heaven and 
 earth : and he knoweth that which ye conceal, and that 
 which ye discover ; for GOD knoweth the innermost part 
 of men's breasts. Have ye not been acquainted with the 
 story of those who disbelieved heretofore, and tasted the 
 evil consequence of their behaviour ? And for them is 
 prepared, in the life to come, a tormenting punishment. This 
 shall they suffer, because their apostles came unto them with 
 evident proofs of their mission, and they said, Shall men 
 direct us ? Wherefore they believed not, and turned their 
 backs. But GOD standeth in need of no person : for GOD 
 is self-sufficient, and worthy to be praised. The unbelievers 
 imagine that they shall not be raised again. Say, Yea, 
 by my LORD, ye shall surely be raised again : then shall 
 ye be told that which ye have wrought ; and this ^s easy 
 with GOD. Wherefore believe in GOD and his apostle, and 
 the light which we have sent down : for GOD is well 
 acquainted with that which ye do. On a certain day he shall 
 assemble you, at the day of the general assembly : that 
 will be the day of mutual deceit. 2 And whoso shall believe 
 in GOD, and shall do that which is right, from him will he 
 expiate his evil deeds, and he will lead him into gardens 
 beneath which rivers flow, to remain therein forever. This 
 will be great felicity. But those who shall not believe, and 
 shall accuse our signs of falsehood, they shall be the 
 inhabitants of hdl fire, wherein they shall remain for ever ; 
 
 1 The commentators are not agreed whether this chapter was revealed 
 at Mecca, or at Medina ; or partly at the one place, and partly at the other. 
 
 2 When the blessed will deceive the damned, by taking the places which 
 they would have had in paradise had they been true believers ; and con- 
 trariwise. (Al Beidawi, Jallalo'ddin, Yahya.) 
 
CHAP. LXV.] DIVORCE 539 
 
 and a wretched journey shall it be thither ! No misfortune 
 happeneth but by the permission of GOD ; and whoso 
 believeth in GOD, he will direct his heart : and GOD knoweth 
 all things. Wherefore obey GOD, and obey the apostle : 
 but if ye turn back, verily the duty incumbent on our apostle 
 is only public preaching. GOD ! there is no GOD but he : 
 wherefore in GOD let the faithful put their trust. O true 
 believers, verily of your wives and your children ye have 
 an enemy : 1 wherefore beware of them. But if ye pass 
 over their offences, and pardon and forgive them ; 2 GOD is 
 likewise inclined to forgive, and merciful. Your wealth 
 and your children are only a temptation ; but with GOD 
 is a great reward. Wherefore fear GOD, as much as ye are 
 able ; and hear, and obey : and give alms, for the good 
 of your souls ; for whoso is preserved from the covetous- 
 ness of his own soul, they shall prosper. If ye lend unto 
 GOD an acceptable loan, he will double the same unto you, 
 and will forgive you : for GOD is grateful and long-suffering, 
 knowing both what is hidden and what is divulged ; the 
 Mighty, the Wise. 
 
 LXV 
 
 THE CHAPTER OF DIVORCE 
 
 Revealed at Medina. 
 
 IN THE NAME OF THE MOST MERCIFUL GOD. 
 
 O PROPHET, when ye divorce women, put them away 
 at their appointed term ; 3 and compute the term 
 exactly : and fear GOD, your LORD. Oblige them not to 
 go out of their apartments, neither let them go out, until 
 the term be expired, unless they be guilty of manifest unclean- 
 ness. These are the statutes of GOD : and whoever trans- 
 
 1 For these are apt to distract a man from his duty, especially in time of 
 distress ; (Al Beidawi) ; a married man caring for the things that are of this 
 world, while the unmarried careth for the things that belong to the LORD. 
 (See i Cor. vii. 25, &c.) 
 
 * Considering that the hindrance they may occasion you proceeds from 
 their affection, and their ill bearing your absence in time of war, &c. 
 
 3 That is, when they shall have had their courses thrice after the time 
 of their divorce, if they prove not to be with child ; or, if they prove with 
 child, when they shall have been delivered. Al Beidawi supposes husbands 
 are hereby commanded to divorce their wives while they are clean ; and 
 says that the passage was revealed on account of Ebn Omar, who divorced 
 his wife when she had her courses ucon her, and was therefore obliged to 
 take her again. 
 
540 THE KORAN [CHAP. LXV. 
 
 gresseth the statutes of GOD, assuredly injureth his own 
 soul. Thou knowest not whether GOD will bring something 
 new to pass, which may reconcile them, after this. And when 
 they shall have fulfilled their term, either retain them with 
 kindness, or part from them honourably : and take wit- 
 nesses from among you, men of integrity ; and give your 
 testimony as in the presence of GOD. This admonition is 
 given unto him who believeth in GOD and the last day : and 
 whoso feareth GOD, unto him will he grant a happy issue 
 out of all his afflictions, and he will bestow on him an ample 
 provision from whence he expecteth it not : and whoso 
 trusteth in GOD, he will be his sufficient support ; for GOD 
 will surely attain his purpose. Now hath GOD appointed 
 unto everything a determined period. As to such of your 
 wives as shall despair having their courses, by reason of 
 their age ; if ye be in doubt thereof, let their term be three 
 months : and let the same be the term of those who have not 
 yet had their courses. But as to those who are pregnant, 
 their term shall be, until they be delivered of their burden. 1 
 And whoso feareth GOD, unto him will he make his com- 
 mand easy. This is the command of GOD, which he hath 
 sent down unto you. And whoso feareth GOD, he will 
 expiate his evil deeds from him, and will increase his reward. 
 Suffer the women whom ye divorce to dwell in some part of 
 the houses wherein ye dwell ; according to the room and 
 conveniences of the habitations which ye possess : and make 
 them not uneasy, that ye may reduce them to straits. And 
 if they be with child, expend on them what shall be needful, 
 until they be delivered of their burden. And if they suckle 
 their children for you, give them their hire ; 2 and consult 
 among yourselves, according to what shall be just and 
 reasonable. And if ye be put to a difficulty herein, and 
 another woman shall suckle the child for him, let him who 
 hath plenty expend proportionably , in the maintenance of 
 the mother and the nurse, out of his plenty : and let him whose 
 income is scanty, expend in proportion out of that which 
 GOD hath given him. GOD obligeth no man to more than 
 he hath given him ability to perform : GOD will cause ease 
 to succeed hardship. How many cities have turned aside 
 from the command of their LORD and his apostles ? Where- 
 fore we brought them to a severe account ; and we chas- 
 
 1 See Chap. II. p. 32. 
 
 * Which ought at least to be sufficient to maint-ain and clothe them during 
 the time of suckling. See Chap. II. 
 
CHAP. LXVI.] PROHIBITION 541 
 
 tised them with a grievous chastisement : and they tasted 
 the evil consequence of their business ; and the end of their 
 business was perdition. GOD hath prepared for them a 
 severe punishment ; wherefore fear GOD, O ye who are 
 endued with understanding. True believers, now hath 
 GOD sent down unto you an admonition, an apostle who 
 may rehearse unto you the perspicuous signs of GOD ; that 
 he may bring forth those who believe and do good works, 
 from darkness into light. And whoso believeth in GOD, 
 and doth that which is right, him will he lead into gardens 
 beneath which rivers flow, to remain therein for ever : 
 now hath GOD made an excellent provision for him. It is 
 GOD who hath created seven heavens, and as many different 
 stones of the earth : the divine command descendeth be- 
 tween them j 1 that ye may know that GOD is omnipotent, 
 and that GOD comprehendeth all things by his knowledge. 
 
 LXVI 
 
 THE CHAPTER OF PROHIBITION 
 
 Revealed at Medina. 
 
 IN THE NAME OF THE MOST MERCIFUL GOD. 
 
 O PROPHET, why holdest thou that to be prohibited 
 which GOD hath allowed thee, seeking to please 
 thy wives ; 2 since GOD is inclined to forgive and merciful ? 
 
 1 Penetrating and pervading them all with absolute efficacy. 
 
 2 There are some who suppose this passage to have been occasioned by 
 Mohammed's protesting never to eat honey any more, because, having once 
 eaten some in the apartment of Hafsa, or of Zeinab, three other of his wives, 
 namely, Ayesha, Sawda, and Sana, all told him they smelt he had been 
 eating of the juice which distils from certain shrubs in these parts, and 
 resembles honey in taste and consistence, but is of a very strong flavour, 
 and which the prophet had a great aversion to (Al Zamakh., Al Beidawi). 
 But the more received opinion is, that the chapter was revealed on the follow- 
 ing occasion. Mohammed having lain with a slave of his named Mary, 
 of Coptic extraction (who had been sent him as a present by Al Mokawkas, 
 governor of Egypt), on the day which was due to Ayesha, or to Hafsa, and, 
 as some say, on Hafsa's own bed while she was absent : and this coming to 
 Hafsa's knowledge, she took it extremely ill, and reproached her husband 
 so sharply, that, to pacify her, he promised, with an oath, never to touch 
 the maid again (Al Beidawi, Jallal., Yahya) : and to free him from the 
 obligation of this promise was the design of the chapter. I cannot here 
 avoid observing, as a learned writer (Gagnier, not. ad Abulf. Vit. Moh. p. 150) 
 has done before me, that Dr. Prideaux has strangely misrepresented this 
 passage. For having given the story of the prophet's amour with his maid 
 Mary, a little embellished, he proceeds to tell us that in this chapter Mo- 
 hammed brings in GOD allowing him, and all his Moslems, to lie with their 
 maids when they will, notwithstanding their wives (whereas the words relate 
 
542 THE KORAN [CHAP. LXVI. 
 
 GOD hath allowed you the dissolution of your oaths I 1 and 
 GOD is your master ; and he is knowing and wise. When 
 the prophet entrusted as a secret unto one of his wives a 
 certain accident ; and when she disclosed the same, and 
 GOD made it known unto him ; he acquainted her with 
 part of what she had done, and forbore to upbraid her with 
 the other part thereof. And when he had acquainted her 
 therewith, she said, Who hath discovered this unto thee ? 
 He answered, The knowing, the sagacious God hath dis- 
 covered it unto me. 2 If ye both be turned unto GOD (for 
 
 to the prophet only, who wanted not any new permission for that purpose, 
 because it was a privilege already granted him see Chap. XXXIII. though 
 to none else) ; and then, to show what ground he had for his assertion, adds 
 that the first words of the chapter are, O prophet, why dost thou forbid what 
 GOD hath allowed thee, that thou mayest please thy wives ? GOD hath granted 
 unto you to lie with your maid-servants (Prid. Life of Mah. p. 113). Which 
 last words are not to be found here, or elsewhere in the Koran, and contain 
 an allowance of what is expressly forbidden therein (see Chaps. XVII., 
 IV. and XXIV.) ; though the doctor has thence taken occasion to make 
 some reflections which might as well have been spared. I shall say 
 nothing to aggravate the matter, but leave the reader to imagine what 
 this reverend divine would have said of a Mohammedan if he had caught 
 him tripping in the like manner. Having digressed so far, I will venture to 
 add a word or two in order to account for one circumstance which Dr. Prideaux 
 relates concerning Mohammed's concubine Mary ; viz., that after her master's 
 death, no account was had of her or the son which she had borne him, but 
 both were sent away into Egypt, and no mention made of either ever after 
 among them ; and then he supposes (for he seldom is at a loss for a sup- 
 position) that Ayesha, out of the hatred which she bore her, procured of her 
 father, who succeeded the impostor in the government, to have her thus 
 disposed of (Prid. Life of Mah. p. 114). But it being certain, by the 
 general consent of all the Eastern writers, that Mary continued in Arabia till 
 her death, which happened at Medina about five years after that of her 
 master, and was buried in the usual bury ing-place there, called Al Baki, and 
 that her son died before his father, it has been asked, whence the doctor 
 had this ? (Gagnier, ubi supra). I answer, that I guess he had it partly 
 from Abulfaragius, according to the printed edition of whose work, the 
 Mary we are speaking of is said to have been sent with her sister Shirin 
 (not with her son) to Alexandria by Al Mokawkas (Abulfarag. Hist. Dynast, 
 p. 165) ; though I make no doubt but we ought in that passage to read min, 
 from, instead of ila, to (notwithstanding the manuscript copies of this author 
 used by Dr. Pocock, the editor, and also a very fair one in my own possession, 
 agree in the latter reading) ; and that the sentence ought to run thus, quam 
 (viz., Mariam) una cum sorore Shirina ab Alexandria miserat Al Mokawkas. 
 
 1 By having appointed an expiation for that purpose (see Chap. V) ; 
 or, as the words may be translated, God hath allowed you to use an exception 
 in your oaths if it please GOD ; in which case a man is excused from guilt 
 if he perform not his oath (Al Beidawi). The passage, though directed 
 to all the Moslems in general, seems to be particularly designed for quieting 
 the prophet's conscience in regard to the oath above mentioned : but Al 
 Beidawi approves not this opinion, because such an path was to be looked 
 upon as an inconsiderate one, and required no expiation. 
 
 2 When Mohammed found that Hafsa knew of his having injured her, 
 or Ayesha, by lying with his concubine Mary on the day due to one of them, 
 he desired her to keep the affair secret, promising, at the same time, that 
 he would not meddle with Mary any more ; and foretold her, as a piece of 
 news which might soothe her vanity, that Abu Beer and Omar should succeed 
 
CHAP. LXVI.] PROHIBITION 543 
 
 your hearts have swerved) it is well : but if ye join against 
 him, verily GOD is his patron ; and Gabriel, and the good 
 men among the faithful, and the angels also are his assis- 
 tants. 1 If he divorce you, his LORD can easily give him 
 in exchange other wives better than you, women resigned 
 unto God, true believers, devout, penitent, obedient, given 
 to fasting, both such as have been known by other men, and 
 virgins. O true believers, save your souls, and those of 
 your families, from the fire whose fuel is men and stones, 
 over which are set angels fierce and terrible ; 2 who disobey 
 not GOD in what he hath commanded them, but perform 
 what they are commanded. O unbelievers, excuse not 
 yourselves this day ; ye shall surely be rewarded for what 
 ye have done. 3 O true believers, turn unto GOD with a 
 sincere repentance : peradventure your LORD will do away 
 from you your evil deeds, and will admit you into gardens, 
 through which rivers flow; on the day whereon GOD will 
 not put to shame the prophet, or those who believe with 
 him : their light shall run before them and on their right 
 hands, 4 and they shall say, LORD, make our light perfect, 
 and forgive us ; for thou art almighty. O prophet, attack 
 the infidels with arms, and the hypocrites with arguments ; 
 and treat them with severity : their abode shall be hell, 
 and an ill journey shall it be thither. GOD propoundeth 
 as a similitude unto the unbelievers, the wife of Noah, and 
 the wife of Lot : they were under two of our righteous 
 servants, and they deceived them both ; 5 wherefore their 
 
 him in the government of his people. Hafsa, however, could not conceal 
 this from Ayesha, with whom she lived in strict friendship, but acquainted 
 her with the whole matter : whereupon the prophet, perceiving, probably 
 by Ayesha's behaviour, that his secret had been discovered, upbraided Hafsa 
 with her betraying him, telling her that GOD had revealed it to him ; and 
 not only divorced her, but separated him from all his other wives for a whole 
 month, which time he spent in the apartment of Mary. In a short time, 
 notwithstanding, he took Hafsa again, by the direction, as he gave out, of 
 the angel Gabriel, who commended her for her frequent fasting and other 
 exercises of devotion, assuring him likewise that she should be one of 
 his wives in paradise. (Al Beidawi, Al Zamakh., &c.) 
 
 1 This sentence is directed to Hafsa and Ayesha ; the pronouns and verbs 
 of the second person being in the dual number. 
 
 * See Chap. LXXIV., and Sale, Prel. Disc. Sect. IV. p. 99. 
 
 3 These words will be spoken to the infidels at the last day. 
 
 * See Chap. LVII. 
 
 5 Who were both unbelieving women, but deceived their respective hus- 
 bands by their hypocrisy. Noah's wife, named Waila, endeavoured to 
 persuade the people her husband was distracted ; and Lot's wife, whose 
 name was Wahela (though some writers give this name to the other, and 
 that of Waila to the latter), was in confederacy with the men of Sodom, 
 and used to give them notice when any strangers came to lodge with him, 
 by a signal of smoke by day, and of fire by night. (Jallal., Al Zamakh.) 
 
544 THE KORAN [CHAP. LXVIL 
 
 husbands were of no advantage unto them at all, in the 
 sight of GOD i 1 and it shall be said unto them at the last day, 
 Enter ye into hell fire, with those who enter therein. GOD 
 also propoundeth as a similitude unto those who believe, 
 the wife of Pharaoh ; 2 when she said, LORD, build me a house 
 with thee in paradise, and deliver me from Pharaoh and 
 his doings, and deliver me from the unjust people : and 
 Mary the daughter of Imran ; who preserved her chastity, 
 and into whose womb we breathed of our spirit, 3 and who 
 believed in the words of her LORD and his scriptures, and 
 was a devout and obedient person. 4 
 
 LXVII 
 
 THE CHAPTER OF THE KINGDOM 5 
 
 Revealed at Mecca. 
 
 IN THE NAME OF THE MOST MERCIFUL GOD. 
 
 (XXIX.) 6 TESSED be he in whose hand is the king- 
 
 dom ; for he is almighty ! Who hath 
 created death and life, that he might prove you, which of 
 you is most righteous in his actions : and he is mighty, 
 and ready to forgive. Who hath created seven heavens, 
 one above another : thou canst not see in a creature of the 
 most Merciful any unfitness or disproportion. Lift up 
 thine eyes again to heaven, and look whether thou seest any 
 
 1 For they both met with a disastrous end in this world (see Chap. XL), 
 and will be doomed to eternal misery in the next. In like manner, as Mo- 
 hammed would insinuate, the infidels of his time had no reason to expect 
 any mitigation of their punishment, on account of their relation to himself 
 and the rest of the true believers. 
 
 a viz., Asia, the daughter of Mozahem. The commentators relate, that 
 because she believed in Moses, her husband cruelly tormented her, fastening 
 her hands and feet to four stakes, and laying a large mill-stone on her breast, 
 her face, at the same time, being exposed to the scorching beams of the sun. 
 These pains, however, were alleviated by the angels shading her with their 
 wings, and the view of the mansion prepared for her in paradise, which was 
 exhibited to her on her pronouncing the prayer in the text. At length GOD 
 received her soul ; or, as some say, she was taken up alive into paradise, 
 where she eats and drinks. (Jallal., Al Zamakh.) 3 Chap. XIX. p. 298. 
 
 4 On occasion of the honourable mention here made of these two extra- 
 ordinary women, the commentators introduce a saying of their prophet, 
 That among men there had been many perfect, but no more than four of the 
 other sex had attained perfection ; to wit, Asia, the wife of Pharaoh ; Mary, 
 the daughter of Imrdn ; Khadijah, the daughter of Khowailed (the prophet's 
 first wife) ; and Fdtema, the daughter of Mohammed. 
 
 6 It is also entitled by some, The Saving, or The Delivering, because, say 
 they, it will save him who reads it from the torture of the sepulchre. 
 
 6 Section XXIX. begins with this chapter. 
 
CHAP. LXVII.] THE KINGDOM 545 
 
 flaw : then take two other views ; and thy sight shall return 
 unto thee dull and fatigued. Moreover we have adorned 
 the lowest heaven with lamps, and have appointed them 
 to be darted at the devils, 1 for whom we have prepared 
 the torment of burning fire : and for those who believe 
 not in their LORD, is also prepared the torment of hell ; an 
 ill journey shall it be thither ! When they shall be thrown 
 thereinto, they shall hear it bray like an ass ; 2 and it shall 
 boil, and almost burst for fury. So often as a company of 
 them shall be thrown therein, the keepers thereof shall ask 
 them, saying, Did not a warner come unto you ? They 
 shall answer, Yea, a warner came unto us : but we accused 
 him of imposture, and said, GOD hath not revealed any- 
 thing ; ye are in no other than a great error : and they shall 
 say, If we had hearkened, or had rightly considered, we 
 should not have been among the inhabitants of burning 
 fire : and they shall confess their sins ; but far be the inhabi- 
 tants of burning fire from obtaining mercy \ Verily they 
 who fear their LORD in secret, shall receive pardon and a 
 great reward. Either conceal your discourse, or make it 
 public ; he knoweth the innermost parts of your breasts : 
 shall not he know all things who hath created them ; since 
 he is the sagacious, the knowing ? It is he who hath levelled 
 the earth for you : therefore walk through the regions 
 thereof, and eat of his provision ; unto him shall be the 
 resurrection. Are ye secure that he who dwelleth in heaven 
 will not cause the earth to swallow you up ? and behold, it 
 shall shake. Or are ye secure that he who dwelleth in heaven 
 will not send against you an impetuous whirlwind, driving 
 the sands to overwhelm you ? then shall ye know how 
 important my warning was. Those also who were before 
 you disbelieved ; and how grievous was my displeasure ! 
 Do they not behold the birds above them, extending and 
 drawing back their wings ? None sustaineth them, except 
 the Merciful ; for he regardeth all things. Or who is he 
 that will be as an army unto you, to defend you against 
 the Merciful ? Verily the unbelievers are in no other than 
 a mistake. Or who is he that will give you food, if he with- 
 holdeth his provision ? yet they persist in perverseness, 
 and flying from the truth. Is he, therefore, who goeth grovel- 
 ling upon his face, better directed than he who walketh 
 upright in a straight way ? 3 Say, It is he who hath given 
 
 1 See Chap. XV. p. 252. * See Chap. XXXI. p. 402. 
 
 3 This comparison is applied by the expositors to the infidel and the true 
 believer. 
 S 
 
546 THE KORAN [CHAP. LXVIII. 
 
 you being, and endued you with hearing, and sight, and 
 understanding ; yet how little gratitude have ye ! Say, 
 It is he who hath sown you in the earth, and unto him shall 
 ye be gathered together. They say, When shall this menace 
 be put in execution, if ye speak truth ? Answer, The know- 
 ledge of this matter is with GOD alone : for I am only a public 
 warner. But when they shall see the same nigh at hand, 
 the countenance of the infidels shall grow sad : and it shall 
 be said unto them, This is what ye have been demanding. 
 Say, What think ye ? Whether GOD destroy me and those 
 who are with me, or have mercy on us; who will protect 
 the unbelievers from a painful punishment ? Say, He is 
 the Merciful ; in him do we believe, and in him do we put 
 our trust. Ye shall hereafter know who is in a manifest 
 error. Say, What think ye ? If your water be in the 
 morning swallowed up by the earth, who will give you clear 
 and running water ? 
 
 LXVIII 
 
 THE CHAPTER OF THE PEN 
 
 Revealed at Mecca. 
 
 IN THE NAME OF THE MOST MERCIFUL GOD. 
 
 N 1 BY the pen, and what they write, 2 thou, Mo- 
 hammed, through the grace of thy LORD, art not 
 distracted. Verily there is prepared for thee an everlasting 
 reward ; for thou art of a noble disposition. 3 Thou shalt 
 
 1 This letter is sometimes made the title of the chapter, but its meaning 
 is confessedly uncertain. They who suppose it stands for the word Nun. 
 are not agreed as to its signification in this place ; for it is not only the name 
 of the letter N in Arabic, but signifies also an inkhorn and a fish ; some are 
 of opinion the former signification is the most proper here, as consonant 
 to what is immediately mentioned of the pen and writing, and, considering 
 that the blood of certain fish is good ink, not inconsistent with the latter 
 signification ; which is, however, preferred by others, saying, that either 
 the whole species of fish in general is thereby intended, or the fish which 
 swallowed Jonas (who is mentioned in this chapter), or else that vast one 
 called Behemoth, fancied to support the earth, in particular. Those who 
 acquiesce in none of the foregoing explanations have invented others of their 
 own, and imagine this character stands for the table of GOD'S decrees, or 
 nne of the rivers in paradise, &c. (Al Zamakh., Al Beidawi, Yahya.) 
 
 * Some understand these words generally, and others of the pen with 
 which GOD'S decrees are written on the preserved table, and of the angels 
 who register the same. 
 
 3 In that thou hast borne with so much patience and resignation the 
 wrong^ and insults of thy people, which have been greater than those offered 
 to any apostle before thee. (Al Beidawi.) 
 
CHAP. LXVIII.] THE PEN 547 
 
 see, and the infidels shall see, which of you are bereaved of 
 your senses. Verily thy LORD well knoweth him who 
 wandereth from his path ; and he well knoweth those who 
 are rightly directed : wherefore obey not those who charge 
 thee with imposture. They desire that thou shouldst be 
 easy with them, and they will be easy with thee.' 1 But obey 
 not any who is a common swearer, a despicable fellow, a 
 defamer, going about with slander, who forbiddeth that 
 which is good, who is also a transgressor, a wicked person, 
 cruel, and besides this, of spurious birth : 2 although he be 
 possessed of wealth and many children : when our signs 
 are rehearsed unto him, he saith, They are fables of the 
 ancients. We will stigmatize him on the nose. 3 Verily 
 we have tried the Meccans,* as we formerly tried the owners 
 of the garden ; 5 when they swore that they would gather 
 the fruit thereof 6 in the morning, and added not the excep- 
 tion, if it please God : wherefore a surrounding destruction 
 from thy LORD encompassed it, while they slept ; and in 
 the morning it became like a garden whose fruits had been 
 gathered. 7 And they called the one to the other as they rose 
 
 1 i.e., If thou wilt let them alone in their idolatry and other wicked prac- 
 tices, they will cease to revile and persecute thee. 
 
 2 The person at whom this passage was particularly levelled is generally 
 supposed to have been Mohammed's inveterate enemy, Al Wai id Ebn al 
 Mogheira, whom, to complete his character, he calls bastard, because Al 
 Mogheira did not own him for his son till he was eighteen years of age. (Al 
 Beidawi, J allalo'ddin.) Some, however, think it was Al Akhnas Ebn Shoreik, 
 who was really of the tribe of Thakif, though reputed to be of that of Zahra. 
 (Al Beidawi.) 
 
 8 Which being the most conspicuous part of the face, a mark set thereon 
 is attended with the utmost ignominy. It is said that this prophetical 
 menace was actually made good, Al Walid having his nose slit by a sword 
 at the battle of Bedr, the mark of which wound he carried with him to his 
 grave. (Al Beidawi, J allalo'ddin.) 
 
 4 By afflicting them with a grievous famine. See Chap. XXIII. p. 339. 
 
 5 This garden was a plantation of palm-trees, about two parasangs from 
 Sanaa, belonging to a certain charitable man, who, when he gathered his 
 dates, used to give public notice to the poor, and to leave them such of the 
 fruit as the knife missed, or was blown down by the wind, or fell beside the 
 cloth spread under the tree to receive it : after his death, his sons, who 
 were then become masters of the garden, apprehending they should come 
 to want if they followed their father's example, agreed to gather the fruit 
 early in the morning, when the poor could have no notice of the matter : 
 but when they came to execute their purpose, they found, to their great 
 grief and surprise, that their plantation had been destroyed in the night. 
 (Al Beidawi.) 
 
 6 Literally, that they would cut it ; the manner of gathering dates being 
 to cut the clusters off with a knife. Marracci supposes they intended to 
 cut down the trees, and destroy the plantation ; which, as he observes, 
 renders the story ridiculous and absurd. 
 
 7 Or, as the original may also be rendered, like a dark night ; it being burnt 
 up and black. 
 
548 THE KORAN [CHAP. LXVIII. 
 
 in the morning, saying, Go out early to your plantation, if 
 ye intend to gather the fruit thereof : so they went on, 
 whispering to one another, No poor man shall enter the 
 garden before you this day. And they went forth early, 
 with a determined purpose. And when they saw the garden 
 Hasted and destroyed, they said, We have certainly mistaken 
 our way : but when they found it to be their own garden, they 
 cried, Verily we are not permitted 1 to reap the fruit thereof. 
 The worthier of them said, Did I not say unto you, Will 
 ye not give praise unto GOD ? They answered, Praise be 
 unto our LORD ! Verily we have been unjust doers. And 
 they began to blame one another, 2 and they said, Woe be 
 unto us ! verily we have been transgressors : peradven- 
 ture our LORD will give us in exchange a better garden 
 than this : and we earnestly beseech our LORD to pardon 
 us. Thus is the chastisement of this life : but the chastise- 
 ment of the next shall be more grievous ; if they had known 
 it, they would have taken heed. Verily for the pious are 
 prepared, with their LORD, gardens of delight. Shall we 
 deal with the Moslems as with the wicked ?^ What aileth 
 you that ye judge thus ? Have ye a book from heaven, 
 wherein ye read that ye are therein promised that which 
 ye shall choose ? Or have ye received oaths which shall be 
 binding upon us to the day of resurrection, that ye shall 
 enjoy what ye imagine ? Ask them, which of them will be 
 the voucher of this. Or have they companions 4 who will 
 vouch for them ? Let them produce their companions, 
 therefore, if they speak truth. On a certain day the leg 
 shall be made bare ; 5 and they shall be called upon to wor- 
 ship, but they shall not be able. 6 Their looks shall be cast 
 down : ignominy shall attend them : for that they were 
 
 1 The same expression is used in Chap. LVI. p. 519- 
 
 2 For one advised this expedition, another approved of it, a third gave 
 consent by his silence, but the fourth was absolutely against it. (Al Beidawi.) 
 
 3 This passage was revealed in answer to the infidels, who said, // we 
 shall be raised again, as Mohammed and his followers imagine, they will not 
 excel us ; but we shall certainly be in a better condition than they in the next 
 world, as we are in this. (Al Beidawi.) 
 
 4 Or, as some interpret the word, idols ; which can make their condition; 
 in the next life, equal to that of the Moslems ? 
 
 6 This expression is used to signify a grievous and terrible calamity : thus 
 they say, War has made bare the leg, when they would express the fury and 
 rage of battle. (Al Beidawi, Jallalo'ddin.) 
 
 6 Because the time of acceptance shall be past. Al Beidawi is uncertain 
 whether the words refer to the day of judgment, or the moment of death : 
 but Jallalo'ddin supposes them to relate to the former, and adds that the 
 infidels shall not be able to perform the act of adoration, because their backs 
 shall become stiff and inflexible. 
 
CHAP.LXIX.] THE INFALLIBLE 549 
 
 invited to the worship of God, while they were in safety, 
 but would not hear. Let me alone, therefore, with him who 
 accuseth this new revelation of imposture. We will lead 
 them gradually to destruction, by ways which they know 
 not r 1 and I will bear with them for a long time ; for my 
 stratagem is effectual. Dost thou ask them any reward 
 tor thy preaching ? But they are laden with debts. Are the 
 secrets of futurity with them ; and do they transcribe the 
 same jrom the table oj God's decrees? 2 Wherefore patiently 
 wait the judgment of thy LORD : and be not like him who 
 was swallowed by the fish ; 3 when he cried unto God, 
 being inwardly vexed. Had not grace from his LORD 
 reached him, he had surely been cast forth on the naked 
 shore, covered with shame : but his LORD chose him, and 
 made him one of the righteous. It wanteth little but that 
 the unbelievers strike thee down with their malicious looks, 
 when they hear the admonition of the Koran ; and they say, 
 He is certainly distracted : but it is no other than an 
 admonition unto all creatures. 
 
 LXIX 
 
 THE CHAPTER OF THE INFALLIBLE 
 
 Revealed at Mecca. 
 
 IN THE NAME OF THE MOST MERCIFUL GOD. 
 
 THE infallible ! What is the infallible ? And what 
 shall cause thee to understand what the infallible 
 is ? The tribes of Thamud and Ad denied as a falsehood 
 the day which shall strike 5 men's hearts with terror. But 
 Thamud were destroyed by a terrible noise : and Ad were 
 destroyed by. a roaring and furious wind ; which GOD caused 
 to assail them for seven nights and eight days successively : 
 thou mightest have seen people, during the same, lying 
 
 1 i.e., By granting them long life and prosperity in this world ; which 
 will deceive them to their ruin. 
 * See Chap. LI I. p. 506. 
 
 3 That is, be not impatient and pettish, as Jonas was. See Chap. XXI. 
 
 4 The original word Al Hakkat is one of the names or epithets of the day 
 of judgment. As the root from which it is derived signifies not only to be 
 or come to pass of necessity, but also to verily ; some rather think that day 
 to be so called because it will verify and show the truth of what men doubt 
 of in this life, viz., the resurrection of the dead, their being brought to 
 account, and the consequent rewards and punishments. (Al Beidawi.) 
 
 5 Arab, al Kdridt, or the striking : which is another name or epithet of 
 the last day. 
 
550 THE KORAN [CHAP. LXIX. 
 
 prostrate, as though they had been the roots of hollow palm- 
 trees ; x and couldst thou have seen any of them remaining ? 
 Pharaoh also, and those who were before him, and the cities 
 which were overthrown, 2 were guilty of sin ; and they 
 severally were disobedient to the apostle of their LORD ; 
 wherefore he chastised them with an abundant chastise- 
 ment. When the water of the deluge arose, we carried you 
 in the ark which swam thereon ; that we might make the 
 same a memorial unto you, and the retaining ear might 
 retain it. And when one blast shall sound the trumpet, 
 and the earth shall be moved from its place, and the moun- 
 tains also, and shall be dashed in pieces at one stroke : on 
 that day the inevitable hour of judgment shall suddenly 
 come ; and the heavens shall cleave in sunder, and shall 
 fall in pieces, on that day : and the angels shall be on the 
 sides thereof ; 3 and eight shall bear the throne of thy LORD 
 above them, on that day. 4 On that day ye shall be pre- 
 sented before the judgment seat of God ; and none of your 
 secret actions shall be hidden. And he who shall have his 
 book delivered into his right hand, shall say, Take ye, read 
 this my book ; verily I thought that I should be brought 
 to this my account : he shall lead a pleasing life, in a lofty 
 garden, the fruits whereof shall be near to gather. Eat and 
 drink with easy digestion ; because of the good works which 
 ye sent before you, in the days which are past. But he who 
 shall have his book delivered into his left hand, shall say, 
 Oh that I had not received this my book ; and that I had 
 not known what this my account was ! Oh that death had 
 made an end of me \ My riches have not profited me ; and 
 my power is passed from me. And God shall say to the 
 keepers of hell, Take him, and bind him, and cast him into 
 hell to be burned ; then put him into a chain of the length 
 of seventy cubits : 5 because he believed not in the great 
 GOD ; and was not solicitous to feed the poor : wherefore 
 this day he shall have no friend here ; nor any food, but the 
 filthy corruption flowing from the bodies of the damned, which 
 none shall eat but the sinners. I swear 6 by that which 
 
 1 See Chap. LI V. p. 511. 
 
 2 viz., Sodom and Gomorrah. See Chap. IX. p. 189. 
 
 8 These words seem to intimate the death of the angels at the demolition 
 of their habitation ; beside the ruins whereof they shall lie like dead bodies. 
 
 4 The number of those who bear it at present being generally supposed 
 to be but four ; to whom four more will be added at the last day, for the 
 grandeur of the occasion. (Al Beidawi.) 
 
 6 i.e., Wrap him round with it, so that he may not be able to stir. 
 
 6 Or, I will not swear. See Chap. LVI. p. 519. 
 
CHAP. LXX.] THE STEPS 551 
 
 ye see, and that which ye see not, that this is the discourse 
 of an honourable apostle, and not the discourse of a poet : 
 how little do ye believe ! Neither is it the discourse of a 
 soothsayer : how little are ye admonished ! It is a revela- 
 tion from the LORD of all creatures. If Mohammed had 
 forged any part of these discourses concerning us, verily 
 we had taken him by the right hand, and had cut in sunder 
 the vein of his heart ; neither would we have withheld 
 any of you from chastising him. And verily this book is 
 an admonition unto the pious ; and we well know that 
 there are some of you who charge the same with imposture : 
 but it shall surely be an occasion oj grievous sighing unto 
 the infidels ; for it is the truth of a certainty. Wherefore 
 praise the name of thy LORD, the great God. 
 
 LXX 
 
 THE CHAPTER OF THE STEPS 
 
 Revealed at Mecca. 
 
 IN THE NAME OF THE MOST MERCIFUL GOD. 
 
 ONE l demanded and called for vengeance jo fall on the 
 unbelievers : there shall be none to avert the same 
 from being inflicted by GOD, the possessor of the steps : 2 
 by which the angels ascend unto him, and the spirit Gabriel 
 also, in a day whose space is fifty thousand years : 3 where- 
 
 1 The person here meant is generally supposed to have been Al Nodar 
 Ebn al Hareth, who said, O GOD, if what Mohammed preaches be the truth 
 from thee, rain down upon us a shower of stones, or send some dreadful judg- 
 ment to punish us (Al Zamakh, Al Beidawi). Others, however, think it 
 was Abu Jahl, who challenged Mohammed to cause a fragment of heaven 
 to fall on them (Al Beidawi). 
 
 2 By which prayers and righteous actions ascend to heaven ; or by which 
 the angels ascend to receive the divine commands, or the believers will 
 ascend to paradise. Some understand thereby the different orders of angels ; 
 or the heavens, which rise gradually one above another. 
 
 3 This is supposed to be the space which would be required for their ascent 
 trom the lowest part of creation to the throne of GOD, if it were to be meas- 
 ured ; or the time which it would take a man to perform that journey ; 
 arid this is not contradictory to what is said elsewhere Chap. XXXII. 
 (if it be to be interpreted of the ascent of the angels), that the length of the 
 day whereon they ascend is one thousand years ; because that is meant 
 only of their ascent from earth to the lower heaven, including also the time 
 of their descent. But the commentators generally taking the day spoken of 
 in both these passages to be the day of judgment, have recourse to several 
 expedients to reconcile them, some of which we have menti )ned in another 
 place (Sale, Prel. Disc. Sect. IV.) : and as both passages seem to contradict 
 what the Mohammedan doctors teach, that GOD will judge all creatures in 
 the space of half a day, they suppose that large number of years is designed 
 to express the time of the previous attendance of those who are to be judged 
 (see ibid. p. 90); or else to the space wherein GOD will judge the unbelieving 
 
552 THE KORAN [CHAP. LXX. 
 
 fore bear the insults of the Meccans with becoming patience ; 
 for they see their punishment afar off, but we see it nigh at 
 hand. On a certain day the heaven shall become like 
 molten brass, and the mountains like wool of various colours, 
 scattered abroad by the wind : and a friend shall not ask a 
 friend concerning his condition, although they see one another. 
 The wicked shall wish to redeem himself from the punish- 
 ment of that day, by giving up his children, and his wife, 
 and his brother, and his kindred who showed kindness 
 unto him, and all who are in the earth ; and that this might 
 deliver him : by no means : for hell fire, dragging them 
 by their scalps, shall call him who shall have turned his 
 back, and fled from the Jaith, and shall have amassed riches, 
 and covetously hoarded them. Verily man is created 
 extremely impatient i 1 when evil toucheth him, he is full 
 of complaint ; but when good befalleth him, he becometh 
 niggardly : except those who are devoutly given, and who 
 persevere in their prayers ; and those of whose substance 
 a due and certain portion is ready to be given unto him who 
 asketh, and him who is forbidden by shame to ask : and those 
 who sincerely believe the day of judgment, and who dread 
 the punishment of their LORD (for there is none secure from 
 the punishment of their LORD) : and who abstain from 
 the carnal knowledge of women other than their wives, or 
 the slaves which their right hands possess (for as to them 
 they shall be blameless ; but whoever coveteth any women 
 besides these, they are transgressors) : and those who faith- 
 fully keep what they are entrusted with, and their cov- 
 enant ; and who are upright in their testimonies, and who 
 carefully observe the requisite rites in their prayers : these 
 shall dwell amidst gardens, highly honoured. What aileth 
 the unbelievers, that they run before thee in companies, 
 on the right hand and on the left ? Doth every man of 
 them wish to enter into a garden of delight ? By no means : 
 verily we have created them of that which they know. 2 I 
 swear 3 by the LORD of the east and of the west, 4 that we 
 
 nations, of which, they say, there will be fifty, the trial of each nation taking 
 up one thousand years, though that of the true believers will be over in the 
 short space above mentioned. (Al Zamakh.) 
 
 1 See Chap. XVII. p. 273. 
 
 2 viz., Of filthy seed, which bears no relation or resemblance to holy 
 beings ; wherefore it is necessary for him who would hope to be an inhab itant 
 of paradise, to perfect himself in faith and spiritual virtues, to fit himself 
 for that place. (Al Beidawi.) 
 
 3 Or, I will not swear, &c. See Chap. LVI. p. 519. 
 
 * The original words are in the plural nuc>ber, and signify the different 
 
CHAP. LXXI.] NOAH 553 
 
 are able to destroy them, and to substitute better than them 
 in their worn ; neither are we to be prevented, if we shall 
 please so to do. Wherefore suffer them to wade in vain 
 disputes, and to amuse themselves with sport : until they 
 meet their day with which they have been threatened ; the 
 day whereon they shall come forth hastily from their graves, 
 as though they were troops hastening to their standard : 
 their looks shall be downcast ; ignominy shall attend them. 
 This is the day with which they have been threatened. 
 
 LXXI 
 
 THE CHAPTER OF NOAH 
 
 Revealed at Mecca. 
 
 IN THE NAME OF THE MOST MERCIFUL GOD. 
 
 VERILY we sent Noah unto his people, saying, Warn 
 thy people, before a grievous punishment overtake 
 them. Noah said, O my people, verily I am a public warner 
 unto you ; wherefore, serve GOD and fear him, and obey me : 
 he will forgive you part of your sins, 1 and will grant you 
 respite until a determined time : for GOD'S determined 
 time, when it cometh, shall not be deferred ; if ye were 
 men of understanding ye would know this. He said, LORD, 
 verily I have called my people night and day ; but my calling 
 only increaseth their aversion : and whensoever I call 
 them to the true faith, that thou mayest forgive them, they 
 put their fingers in their ears, and cover themselves with 
 their garments, and persist in their infidelity, and proudly 
 disdain my counsel. Moreover I invited them openly, and 
 I spake to them again in public ; and I also secretly ad- 
 monished them in private : and I said, Beg pardon of your 
 LORD ; for he is inclined to forgive : and he will cause the 
 heaven to pour down rain plentifully upon you, and will 
 give you increase of wealth and of children ; 2 and he will 
 provide you gardens, and furnish you with rivers. What 
 aileth you, that ye hope not for benevolence in GOD ; 3 
 
 points of the horizon at which the sun rises and sets in the course of the year. 
 See Chap. XXXVII. p. 436. 
 
 1 i.e., Your past sins, which are done away by the profession of the true 
 faith. 
 
 2 It is said that after Noah had for a long time preached to them in vain, 
 GOD shut up the heaven for forty years, and rendered their women barren. 
 (Al Beidawi.) 
 
 8 i.e., That GOD will accept and amply reward those who serve him ? 
 
554 THE KORAN [CHAP. LXXI. 
 
 since he hath created you variously P 1 Do ye not see how 
 GOD hath created the seven heavens, one above another, 
 and hath placed the moon therein for a light, and hath 
 appointed the sun for a taper ? GOD hath also produced 
 and caused you to spring forth from the earth : hereafter 
 he will cause you to return into the same ; and he will 
 again take you thence, by bringing you forth from your 
 graves. And GOD hath spread the earth as a carpet for 
 you, that ye may walk therein through spacious paths. 
 Noah said, LORD, verily they are disobedient unto me, and 
 they follow him whose riches and children do no other than 
 increase his perdition. And they devised a dangerous plot 
 against Noah : and the chief men said to the others, Ye shall 
 by no means leave your gods ; neither shall ye forsake 
 Wadd, nor Sowa, nor Yaghuth, and Ya.uk, and Nesr. 2 
 And they seduced many (for thou shalt only increase error 
 in the wicked) ; because of their sins they were drowned, 
 and cast into the fire of hell ; and they found none to protect 
 them against GOD. And Noah said, LORD, leave not any 
 families of the unbelievers on the earth : for if thou leave 
 them, they will seduce thy servants, and will beget none 
 but a wicked and unbelieving offspring* LORD, forgive 
 me and my parents, 4 and every one who shall enter my 
 house, 5 being a true believer, and the true believers of 
 both sexes ; and add unto the unjust doers nothing but 
 destruction. 
 
 For some suppose Noah's people made him this answer, // what we now 
 follow be the truth, we ought not to forsake it ; but if it be false, how will GOD 
 accept, or be favourable unto us, who have rebelled against him ? (Al Beidawi.) 
 
 1 That is, as the commentators expound it, by various steps or changes, 
 from the original matter, till ye became perfect men. (See Chaps. XXII. 
 and XXIII.) 
 
 * These were five idols worshipped by the antediluvians, and afterwards 
 by the ancient Arabs. See Sale, Prel. Disc. Sect. I. 
 
 3 They say Noah preferred not this prayer for the destruction of his 
 people till after he had tried' them for nine hundred and fifty years, and 
 found them incorrigible reprobates. 
 
 4 His father Lamech, and his mother, whose name was Shamkha, the 
 daughter of Enosh, being true believers. 
 
 5 The commentators are uncertain whether Noah's dwelling-house be 
 here meant, or the temple he had built for the worship of GOD, or the ark. 
 
CHAP. LXXII.] THE GENII 555 
 
 LXXII 
 
 THE CHAPTER OF THE GENII 
 
 Revealed at Mecca. 
 
 IN THE NAME OF THE MOST MERCIFUL GOD. 
 
 SAY, It hath been revealed unto me that a company 
 of genii attentively heard me reading the Koran, 1 and 
 said, Verily we have heard an admirable discourse ; which 
 directeth unto the right institution : wherefore we believe 
 therein, and we will by no means associate any other with 
 our LORD. He (may the majesty of our LORD be exalted !) 
 hath taken no wife, nor hath he begotten any issue. Yet the 
 foolish among us 2 hath spoken that which is extremely 
 false of GOD ; but we verily thought that neither man nor 
 genius 3 would by any means have uttered a lie concerning 
 GOD. And there are certain men who fly for refuge unto 
 certain of the genii : 4 but they increase their folly and trans- 
 gression : and they also thought, as ye thought, 5 that GOD 
 would not raise any one to life. And we formerly attempted 
 to pry into what was transacting in heaven ; but we found 
 the same filled with a strong guard of angels, and with 
 flaming darts : and we sat on some of the seats thereof to 
 hear the discourse of its inhabitants ; but whoever listeneth 
 now findeth a flame laid in ambush for him, to guard the 
 celestial confines. 6 And we know not whether evil be hereby 
 intended against those who are in the earth, or whether 
 their LORD intendeth to direct them aright. There are 
 some among us who are upright ; and there are some among 
 us who are otherwise : we are of different ways. And we 
 verily thought that we could by no means frustrate GOD 
 in the earth, neither could we escape him by flight : where- 
 fore, when we had heard the direction contained in the Koran, 
 we believed therein. And whoever believeth in his LORD, 
 need not fear any diminution of his reward, nor any injustice. 
 There are some Moslems among us ; and there are others of 
 
 1 See Chap. XLVT. p. 487. 
 
 2 viz., Eblis, or the rebellious genii. 3 See p. 372. 
 
 4 For the Arabs, when they found themselves in a desert in the evening 
 (the genii being supposed to haunt such places about that time), used to say, 
 / fly for refuge unto the Lord of this valley, that he may defend me from the 
 foolish among his people. (Al Beidawi.) 
 
 6 It is uncertain which of these pronouns is to be referred to mankind, 
 and which to the genii, some expositors taking that of the third person to 
 relate to the former, and that of the second person to the latter ; and others 
 being of the contrary opinion. 
 
 6 See Chap. XV. p. 252. 
 
556 THE KORAN [CHAP. LXXII. 
 
 us who swerve from righteousness. 1 And whoso embraceth 
 Islam, they earnestly seek true direction ; but those who 
 swerve from righteousness shall be fuel for hell. If they 
 tread in the way of truth, we will surely water them with 
 abundant rain : 2 that we may prove them thereby ; but 
 whoso turneth aside from the admonition of his LORD, him 
 will he send into a severe torment. Verily the places of 
 worship are set apart unto GOD : wherefore invoke not any 
 other therein together with GOD. When the servant of God 3 
 stood up to invoke him, it wanted little but that the 
 genii had pressed on him in crowds, to hear him rehearse 
 the Koran. Say, Verily I call upon my LORD only, and I 
 associate no other god with him. Say, Verily I am not able 
 of myself, to procure you either hurt or a right institution. 
 Say, Verily none can protect me against GOD ; neither 
 shall I find any refuge besides him. / can do no more than 
 publish what hath been revealed unto me from GOD, and his 
 messages. And whosoever shall be disobedient unto GOD 
 and his apostle, for him is the fire of hell prepared ; they 
 shall remain therein for ever. Until they see the vengeance 
 with which they are threatened, they will not cease their 
 opposition : but then shall they know who were the weaker 
 in a protector, and the fewer in number. Say, I know not 
 whether the punishment with which ye are threatened be 
 nigh, or whether my LORD will appoint for it a distant 
 term. He knoweth the secrets of futurity ; and he doth 
 not communicate his secrets unto any, except an apostle 
 in whom he is well pleased : and he causeth a guard of 
 angels to march before him and behind him, that he may 
 know that they have executed the commissions of their 
 LORD* : he comprehendeth whatever is with them, and 
 counteth all things by number. 
 
 1 See Sale, Prel. Disc. Sect. IV. 
 
 * i.e., We will grant them plenty of all good things. Some think by these 
 words rain is promised to the Me'ccans, after their seven years' drought, on 
 their embracing Islam. 
 
 3 viz., Mohammed. 
 
 4 That is to say, either that the prophet may know Gabriel and the 
 other angels, who bring down the revelation, have communicated it to him 
 pure and free from any diabolical suggestions; or that GOD may know that 
 the prophet has published the same to mankind. (Al Beidawi.) 
 
CHAP. LXXIII.] THE WRAPPED UP 557 
 
 LXXIII 
 
 THE CHAPTER OF THE WRAPPED UP 
 
 Revealed at Mecca. 1 
 
 IN THE NAME OF THE MOST MERCIFUL GOD. 
 
 OTHOU wrapped up, 2 arise to prayer, and continue 
 therein during the night, except a small part ; 3 that 
 is to say, during one half thereof : or do thou lessen the 
 same a little, or add thereto. 4 And repeat the Koran with 
 a distinct and sonorous voice : for we will lay on thee a 
 weighty word. 5 Verily the rising by night 6 is more effi- 
 cacious for steadfast continuance in devotion, and more 
 conducive to decent pronunciation : 7 for in the daytime 
 
 1 Some will have the last verse, beginning at these words, Verily thy LORD 
 knoweth, &c., to have been revealed at Medina. 
 
 When this revelation was brought to Mohammed, he was wrapped up 
 in his garments, being affrighted at the appearance of Gabriel ; or, as some 
 say, he lay sleeping unconcernedly, or, according to others, praying, wrapped 
 up in one part of a large mantle or rug, with the other part of which Ayesha 
 had covered herself to sleep (Al Zamakh., Al Beidawi). This epithet of 
 wrapped up, and another of the same import given to Mohammed in the next 
 chapter, have been imagined, by several learned men (Hotting. Hist. Orient. 
 1. i, c. 2. Marracc. in Ale. p. 763. Vide Gagnier, not. ad Abulf. Vit. Moh. 
 p. 9), pretty plainly to intimate his being subject to the falling sickness : a 
 malady generally attributed to him by the Christians (see Prideaux, Life 
 of Mahomet, p.i6, and the authors there cited), but mentioned by no Moham- 
 medan writer. Though such an inference may be made, yet I think it scarce 
 probable, much less necessary (see Ockley's Hist, of the Saracens, vol. i. p. 
 300, &c.). 
 
 3 For a half is such, with respect to the whole. Or, as the sentence may 
 be rendered, Pray half the night, within a small matter, &c. Some expound 
 these words as an exception to nights in general ; according to whom the 
 sense will be, Spend one-half of every night in prayer, except some few nights 
 in the year, &c. (Al Beidawi.) 
 
 4 i.e., Set apart either less than half the night, as one-third, for example, 
 or more, as two- thirds. Or the meaning may be, either take a small matter 
 from a lesser part of the night than one-half, e.g., from one-third, and so 
 reduce it to a fourth ; or add to such lesser part, and make it a full half. 
 (Al Beidawi.) 
 
 5 viz., The precepts contained in the Koran ; which are heavy and difficult 
 to those who are obliged to observe them, and especially to the prophet 
 whose care it was to see that his people observed them also. (Al Beidawi, 
 Jallalo'ddin.) 
 
 6 Or, the person who riseth by night ; or, the hours, or particularly the first 
 hours of the night, &c. 
 
 7 For the night time is most proper for meditation and prayer, and also 
 for reading GOD'S word distinctly and with attention, by reason of the 
 absence of every noise and object which may distract the mind. Marracci, 
 having mentioned this natural explanation of the Mohammedan commenta- 
 tors, because he finds one word in the verse which may be taken in a sense 
 tending that way, says the whole may with greater exactness be expounded 
 of the fitness of the night season for amorous diversions and discourse ; and 
 he paraphrases it in Latin thus : Certe in principio noctis majus robur et vim 
 habet homo, ad fceminas premendas et subagitandas, et ad darioribus verbis 
 amoressuos propalandos. (Marracc. in Ale. p. 759.) A most effectual way, 
 this, to turn a book into ridicule ! 
 
558 THE KORAN [CHAP. LXXIII. 
 
 thou hast long employment. And commemorate the name 
 of thy LORD : and separate thyself unto him, renouncing 
 worldly vanities. He is the LORD of the east and of the 
 west ; there is no GOD but he. Wherefore take him for 
 thy patron : and patiently suffer the contumelies which the 
 infidels utter against thee ; and depart from them with a 
 decent departure. And let me alone with those who charge 
 the Koran with falsehood, who enjoy the blessings of this 
 life ; and bear with them for awhile : verily with us are 
 heavy fetters, and a burning fire, and food ready to choke 
 him who swalloweth it,^ and painful torment. On a certain 
 day the earth shall be shaken, and the mountains also, 
 and the mountains shall become a heap of sand poured forth. 
 Verily we have sent unto you an apostle, to bear witness 
 against you ; as we sent an apostle unto Pharaoh : but 
 Pharaoh was disobedient unto the apostle ; wherefore we 
 chastised him with a heavy chastisement. How, there- 
 fore, will ye escape, if ye believe not, the day which shall 
 make children become grey-headed through terror ? The 
 heaven shall be rent in sunder thereby : the promise thereof 
 shall surely be performed. Verily this is an admonition ; 
 and whoever is willing to be admonished, will take the way 
 unto his LORD. Thy LORD knoweth that thou continuest 
 in prayer and meditation sometimes near two-third parts of 
 the night, and sometimes one half thereof, and at other times 
 one third part thereof : and a part of thy companions, who 
 are with thee, do the same. But GOD measureth the night 
 and the day ; he knoweth that ye cannot exactly compute 
 the same : wherefore he turneth favourably unto you. 2 
 Read, therefore, so much of the Koran as may be easy unto 
 you. He knoweth that there will be some infirm among 
 you ; and others travel through the earth, that they may 
 obtain a competency of the bounty of GOD ; and others fight 
 in the defence of GOD'S faith. Read, therefore, so much 
 of the same as may be easy. And observe the stated times 
 of prayer, and pay the legal alms ; and lend unto GOD an 
 acceptable loan ; for whatever good ye send on before for 
 
 1 As thorns and thistles, the fruit of the infernal tree Al Zakkum, and 
 the corruption flowing from the bodies of the damned. 
 
 * By making the matter easy to you, and dispensing with your scrupulous 
 counting of the hours of the night which ye are directed to spend in reading 
 and praying : for some of the Moslems, not knowing how the time passed, 
 used to watch the whole night, standing and walking about till their legs 
 and feet swelled in a sad manner. The commentators add that this precept 
 of dedicating a part of the night to devotion, is abrogated by the institution 
 of the five hours of prayer. (Al Beidawi.) 
 
CHAP. LXXIV.] THE COVERED 559 
 
 your souls, ye shall find the same with GOD. This will be 
 better, and will merit a greater reward. 1 And ask GOD 
 forgiveness ; for GOD is ready to forgive and merciful. 
 
 LXXIV 
 
 THE CHAPTER OF THE COVERED 
 
 Revealed at Mecca. 
 
 IN THE NAME OF THE MOST MERCIFUL GOD. 
 
 OTHOU covered, 2 arise and preach, 3 and magnify thy 
 LORD. And cleanse thy garments : and flee every 
 abomination : 4 and be not liberal, in hopes to receive more 
 in return : and patiently wait for thy LORD. When the 
 trumpet shall sound, verily that day shall be a day of dis- 
 tress and uneasiness unto the unbelievers. Let me alone 
 with him whom I have created, 5 on whom I have bestowed 
 abundant riches, and children dwelling in his presence, 6 and 
 for whom I have disposed affairs in a smooth and easy 
 manner, 7 and who desireth that I will yet add other blessings 
 unto him. By no means : because he is an adversary to 
 
 1 i.e.. The good which ye shall do in your lifetime will be much more 
 meritorious in the sight of GOD than what ye shall defer till death, and order 
 by will. (Al Beidawi.) 
 
 2 That is," wrapped up in a mantle." It is related, from Mohammed's own 
 mouth, that being on Mount Hira, and hearing himself called, he looked 
 on each hand, and saw nobody ; but looking upwards, he saw the angel 
 Gabriel on a throne, between heaven and earth ; at which sight being much 
 terrified, he returned to his wife Khadijah, and bade her cover him up ; and 
 that then the angel descended, and addressed him in the words of the text. 
 From hence some think this chapter to have been the first which was 
 revealed : but the more received opinion is, that it was the g6th. Others say 
 that the prophet, having been reviled by certain of the Koreish, was sitting 
 in a melancholy and pensive posture, wrapped up in his mantle, when Gabriel 
 accosted him : and some say he was sleeping. See the second note to the 
 preceding chapter. 
 
 3 It is generally supposed that Mohammed is here commanded more 
 especially to warn his near relations, the Koreish ; as he is expressly ordered 
 to do in a subsequent revelation. (See Chap. XXVI., and Sale, Prel. Disc. 
 Sect. II. p. 45.) 
 
 4 By the^ word abomination the commentators generally agree idolatry 
 to be principally intended. 
 
 5 The person here meant is generally supposed to have been Al Walld 
 Ebn al Mogheira (Al Zamakh., Al Beidawi, Jallal.), a principal man among 
 the Koreish. 
 
 6 Being well provided for, and not obliged to go abroad to seek their 
 living, as most others of the Meccans were. (Al Beidawi.) 
 
 7 By facilitating his advancement to power and dignity ; which were so 
 considerable that he was surnamed Rihana Koreish, or The sweet odour 
 of the Koreish, and Al Wahid, i.e., The only one y or The incomparable- (Al 
 Beidawi.) 
 
560 THE KORAN [CHAP. LXXIV. 
 
 our signs. 1 I will afflict him with grievous calamities: 2 
 for he hath devised and prepared contumelious expressions 
 to ridicule the Koran. May he be cursed : how maliciously 
 hath he prepared the same \ And again, may he be cursed : 
 how maliciously hath he prepared the same ! Then he 
 looked, and frowned, and put on an austere countenance : 
 then he turned back, and was elated with pride ; and he 
 said, This is no other than a piece of magic, borrowed from 
 others : these are only the words of a man. I will cast him 
 to be burned in hell. And what shall make thee to under- 
 stand what hell is ? It leaveth not anything unconsumd, 
 neither doth it suffer anything to escape : it scorcheth 
 men's flesh : over the same are nineteen angels appointed. 
 We have appointed none but angels to preside over hell 
 fire : 3 and we have expressed the number of them only for 
 an occasion of discord to the unbelievers ; 4 that they to 
 whom the scriptures have been given, may be certain of 
 the veracity of this book, 5 and the true believers may increase 
 in faith ; and that those to whom the scriptures have been 
 given, and the true believers, may not doubt hereafter ; 
 and that those in whose hearts there is an infirmity, and 
 the unbelievers, may say, What mystery doth GOD intend 
 by this number ? Thus doth GOD cause to err whom 
 he pleaseth; and he directeth whom he pleaseth. None 
 knoweth the armies of thy LORD, 6 besides him : and this 7 
 is no other than a memento unto mankind. Assuredly. 
 By the moon, and the night when it retreateth, and the 
 morning when it reddeneth, / swear that this is one of the 
 most terrible calamities, giving warning unto men, as well 
 
 1 On the revelation of this passage it is said that Walid's prosperity began 
 to decay, and continued daily so to do to the time of his death. (Al Beidawi.) 
 
 a Or, as the words may be strictly rendered, / will drive him up the crag 
 of a mountain ; which some understand of a mountain of fire, agreeably to a 
 tradition of their prophet, importing that Al Walid will be condemned to 
 ascend this mountain, and then to be cast down from thence, alternately 
 for ever ; and that he will be seventy years in climbing up, and as many in 
 falling down. (Al Beidawi.) 
 
 3 The reason of which is said to be, that they might be of a different nature 
 and species from those who are to be tormented, lest they should have a 
 fellow-feeling for and compassionate their sufferings ; or else, because of their 
 great strength and severity of temper. (Al Beidawi.) 
 
 4 Or, for a trial of them : because they might say this was a detail 
 borrowed by Mohammed of the Jews. 
 
 6 And especially the Jews; this being conformable to what is contained 
 in their books. (Jallal.) 
 
 6 i.e., All his creatures ; or particularly the number and strength of the 
 guards of hell. 
 
 7 The antecedent seems to be hell. 
 
CHAP. LXXV.] THE RESURRECTION 561 
 
 unto him among you who desireth to go forward, as unto 
 him who chooseth to remain behind. Every soul is given in 
 pledge for that which it shall have wrought i 1 except the 
 companions of the right hand ; 2 who shall dwell in gardens, 
 and shall ask one another questions concerning the wicked, 
 and shall also ask the wicked themselves, saying, What hath 
 brought you into hell ? They shall answer, We were not 
 of those who were constant at prayer, neither did we feed 
 the poor ; and we waded in vain disputes with the falla- 
 cious reasoners ; and we denied the day of judgment, until 
 death 3 overtook us : and the intercession of the interceders 
 shall not avail them. What aileth them, therefore, that 
 they turn aside from the admonition of the Koran, as though 
 they were timorous asses flying from a lion ? But every 
 man among them desireth that he may have expanded 
 scrolls delivered to him from God* By no means. They 
 fear not the life to come. By no means : verily this is a 
 sufficient warning. Whoso is willing to be warned, him shall 
 it warn : but they shall not be warned, unless GOD shall 
 please. He is worthy to be feared ; and he is inclined to 
 forgiveness. 
 
 LXXV 
 
 THE CHAPTER OF THE RESURRECTION 
 
 Revealed at Mecca. 
 
 IN THE NAME OF THE MOST MERCIFUL GOD. 
 
 VERILY I swear 5 by the day of resurrection ; and I 
 swear by the soul which accuseth itself: 6 doth man 
 think that we will not gather his bones together ? Yea : 
 we are able to put together the smallest bones of his fingers. 
 
 1 See Chap. LIT. p. 506. 
 
 * i.e., The blessed (see Chap. LVI) ; who shall redeem themselves by 
 their good works. Some say these are the angels, and others, such as die 
 infants. (Al Beidawi.) 
 
 3 Literally, That which is certain. 
 
 4 For the infidels told Mohammed that they would never obey him as a 
 prophet till he brought each man a writing from heaven, to this effect, viz., 
 From GOD to such a one : Follow Mohammed. (Al Beidawi.) 
 
 ' Or, / will not swear. See Chap. LVI. 
 
 6 Being conscious of having offended, and of failing of perfection, not- 
 withstanding its endeavours to do its duty ; or, the pious soul which shall 
 blame others, at the last day, for having been remiss in their devotions, &c. 
 Some understand the words of the soul of Adam, in particular ; who is 
 continually blaming himself for having lost paradise by his disobedience, 
 (Al Beidawi.) 
 
562 THE KORAN [CHAP. LXXV. 
 
 But man chooseth to be wicked, for the time which is before 
 him. He asketh, When will the day of resurrection be ? 
 But when the sight shall be dazzled, and the moon shall be 
 eclipsed, and the sun and the moon shall be in conjunction ;* 
 on that day man shall say, Where is a place of refuge ? By 
 no means : there shall be no place to fly unto. With thy 
 LORD shall be the sure mansion of rest on that day : on 
 that day shall a man be told that which he hath done first 
 and last. 2 Yea, a man shall be an evidence against himself : 
 and though he offer his excuses, they shall not be received. 
 Move not thy tongue, Mohammed, in repeating the revela- 
 tions brought thee by Gabriel, be/ore he shall have finished the 
 same, that thou mayest quickly commit them to memory : 
 for the collecting the Koran in thy mind, and the teaching 
 thee the true reading thereof, are incumbent on us. But 
 when we shall have read the same unto thee by the tongue 
 of the angel, do thou follow the reading thereof : and after- 
 wards it shall be our part to explain it unto thee. By no 
 means shall thou be thus hasty jor the future. But ye love 
 that which hasteneth away, 3 and neglect the life to come. 
 Some countenances, on that day, shall be bright, looking 
 towards their LORD ; and some countenances, on that day 
 shall be dismal : they shall think that a crushing calamity 
 shall be brought upon them. Assuredly. When a mans 
 soul shall come up to his throat, in his last agony ; and the 
 standers-by shall say, Who bringeth a charm to recover him ? 
 and shall think it to be his departure out of this world ; and 
 one leg shall be joined with the other leg : 4 on that day unto 
 thy LORD shall he be driven. For he believed not, 5 neither 
 did he pray ; but he accused God's apostle of imposture, and 
 
 1 Rising both in the west (Sale, Prel. Disc. Sect. IV.) : which conjunction 
 is no contradiction to what is mentioned just before, of the moon's being 
 eclipsed ; because those words are not to be understood of a regular eclipse, 
 but metaphorically, of the moon's losing her light at the last day in a preter- 
 natural manner. Some think the meaning rather to be, that the sun and 
 the moon shall be joined in the loss of their light. (Al Beidawi.) 
 
 a Or, the good which he hath done, and that which he hath left undone, 
 &c. 
 
 3 i.e., The fleeting pleasures of this life. The words intimate the natural 
 hastiness and impatience of man (Chap. XVII. p. 273), who takes up with a 
 present enjoyment, though short and bitter in its consequences, rather 
 than wait for real happiness in futurity. 
 
 4 i.e., And when he shall stretch forth his legs together, as is usual with 
 dying persons. The words may also be translated, And when one affliction 
 shall be joined with another affliction. 
 
 5 Or, He did not give alms ; or, He was not a man of veracity. Some 
 suppose Abu Jahl, and others one Adi Ebn Rabia, to be particularly inveighed 
 against in this chapter. 
 
CHAP. LXXVI.] MAN 563 
 
 turned back from obeying him : then he departed unto his 
 family, walking with a haughty mien. Wherefore, woe 
 be unto thee ; woe ! And again, Woe be unto thee ; woe ! 
 Doth man think that he shall be left at full liberty, without 
 control ? Was he not a drop of seed, which was emitted ? 
 Afterwards he became a little coagulated blood ; and God 
 formed him, and fashioned him with just proportion : and 
 made of him two sexes, the male and the female. Is not 
 he who hath done this able to quicken the dead ? 
 
 LXXVI 
 
 THE CHAPTER OF MAN 
 
 Revealed at Mecca. 1 
 
 IN THE NAME OF THE MOST MERCIFUL GOD. 
 
 DID there not pass over man a long space of time ; during 
 which he was a thing not worthy of remembrance ? 2 
 Verily we have created man of the mingled seed of both 
 sexes, that we might prove him : and we have made him 
 to hear and to see. 3 We have surely directed him in the 
 way ; whether he be grateful or ungrateful. Verily we have 
 prepared for the unbelievers chains, and collars, and burning 
 fire. But the just shall drink of a cup of wine, mixed with 
 the water of Cafur, 4 a fountain whereof the servants of GOD 
 shall drink ; they shall convey the same by channels 
 whithersoever they please. These fulfil their vow, and dread 
 the day, the evil whereof will disperse itself far abroad ; 
 and give food unto the poor, and the orphan, and the bond- 
 man, for his sake, saying, We feed you for GOD'S sake only : 
 we desire no recompence from you, nor any thanks : verily 
 we dread, from our LORD, a dismal and calamitous day. 5 
 
 1 It is somewhat doubtful whether this chapter was revealed at Mecca or 
 Medina. 
 
 2 Some take these words to be spoken of Adam, whose body, according 
 to the Mohammedan tradition, was at first a figure of clay, and was left 
 forty years to dry before GOD breathed life into it (Chap. II. p. 5) ; others 
 understand them of man in general, and of the time he lies in the womb. 
 
 3 That he might be capable of receiving the rules and directions given by 
 GOD for his guidance (Al Beidawi) ; and of meriting reward or punish- 
 ment for his observance or neglect of them. 
 
 4 Is the name of a fountain in paradise, so called from its resembling 
 camphor (which the word signifies) in odour and whiteness. Some take 
 the word for an appellative, and think the wine of paradise will be mixed 
 with camphor, because of its agreeable coolness and smell. (Al Beidawi.) 
 
 6 It is related that Hasan and Hosein, Mohammed's grandchildren, on a 
 certain time being both sick, the prophet, among others, visited them, and 
 they wished All to make some vow to GOD for the recovery of his sons : 
 
564 THE KORAN [CHAP. LXXVI. 
 
 Wherefore GOD shall deliver them from the evil of that day, 
 and shall cast on them brightness of countenance, and joy ; 
 and shall reward them, for their patient persevering, with 
 a garden, and silk garments : therein shall they repose 
 themselves on couches ; they shall see therein neither sun 
 nor moon r 1 and the shades thereof shall be near spreading 
 above them, and the fruits thereof shall hang low, so as to 
 be easily gathered. And their attendants shall go round 
 about unto them, with vessels of silver, and goblets : the 
 bottles shall be bottles of silver shining like glass ; they 
 shall determine the measure thereof by their wish. And 
 therein shall they be given to drink of a cup of wine, mixed 
 with the water of Zenjebil, 2 a fountain in paradise named 
 Salsabil : 3 and youths, which shall continue for ever in their 
 bloom, shall go round to attend them ; when thou seest them, 
 thou shalt think them to be scattered pearls : and when 
 thou lookest, there shalt thou behold delights, and a great 
 kingdom. Upon them shall be garments of fine green silk, 
 and of brocades, and they shall be adorned with brace ets 
 of silver : and their LORD shall give them to drink of a 
 most pure liquor ; and shall say unto them, Verily this is 
 your reward : and your endeavour is gratefully accepted. 
 Verily we have sent down unto thee the Koran, by a gradual 
 revelation. Wherefore patiently wait the judgment of the 
 LORD ; and obey not any wicked person or unbeliever 
 among them. And commemorate the name of thy LORD, 
 in the morning and in the evening : and during some part 
 of the night worship him, and praise him a long part of the 
 
 whereupon AH, and Fatema, and Fidda, their maid-servant, vowed a fast 
 of three days in case they did well ; as it happened they did. This vow 
 was performed with so great strictness, that the first day, having no pro- 
 visions in the house, Ali was obliged to borrow three measures of barley of 
 one Simeon, a Jew, of Khaibar, one measure of which Fatema ground the 
 same day, and baked five cakes of the meal, and they were set before them 
 to break their fast with after sunset : but a poor man coming to them, they 
 gave all their bread to him, and passed the night without tasting anything 
 except water. The next day Fatema made another measure into bread, 
 for the same purpose ; but an orphan begging some food, they chose to let 
 him have it, and passed that night as the first ; and the third day they like- 
 wise gave their whole provision to a famished captive. Upon this occasion 
 Gabriel descended with the chapter before us, and told Mohammed that GOD 
 congratulated him on the virtues of his family. (Al Beidawi.) 
 
 1 Because they shall not need the light of either. (See Revel, xxi. 23.) 
 The word Zamharir, here translated moon, properly signifies extreme cold : 
 for which reason some understand the meaning of the passage to be, that in 
 paradise there shall be felt no excess either of heat or of cold. 
 
 2 The word signifies ginger, which the Arabs delight to mix with the water 
 they drink ; and therefore the water of this fountain is supposed to have the 
 taste of that spice. (Al Beidawi, Jallal.) 
 
 3 Signifies water which flows gently and pleasantly down the throat. 
 
CHAP. LXXVII.] THOSE WHICH ARE SENT 565 
 
 night. Verily these men love the transitory life, and leave 
 behind them the heavy day of judgment. We have created 
 them, and have strengthened their joints ; and when we 
 please, we will substitute others like unto them, in their 
 stead. Verily this is an admonition : and whoso willeth, 
 taketh the way unto his LORD : but ye shall not will, unless 
 GOD willeth ; for GOD is knowing and wise. He leadeth 
 whom he pleaseth unto his mercy : but for the unjust hath 
 he prepared a grievous punishment. 
 
 LXXVII 
 
 THE CHAPTER OF THOSE WHICH ARE SENT 
 
 Revealed at Mecca. 
 
 IN THE NAME OF THE MOST MERCIFUL GOD. 
 
 BY the angels which are sent by God, following one another 
 in a continual series ; and those which move swiftly, with 
 a rapid motion ; and by those which disperse his commands, 
 by divulging them through the earth ; and by those which 
 separate truth from falsehood, by distinguishing the same ; 
 and by those which communicate the divine admonitions, to 
 excuse, or to threaten : * verily that which ye are promised 2 is 
 inevitable. When the stars, therefore, shall be [out, and 
 when the heaven shall be cloven in sunder, and when the 
 mountains shall be winnowed, and when the apostles shall 
 have a time assigned them to appear and bear testimony against 
 their respective people ; to what a day shall that appointment 
 be deferred ! to the day of separation : and what shall 
 cause thee to understand what the day of separation is ? 
 On that day, woe be unto them who accused the prophets 
 of imposture ! Have we not destroyed the obstinate unbe- 
 lievers of old ? We will also cause those of the latter times 
 to follow them. Thus do we deal with the wicked. Woe 
 be, on that day, unto them who accused the prophets of 
 imposture ! Have we not created you of a contemptible 
 
 1 Some understand the whole passage of the verses of the Koran ; which 
 continued to be sent down, parcel after parcel, during the space of several 
 years, and which rescind (for so the verb dsafa may also be translated) and 
 abolish all former dispensations, divulging and making known the ways of 
 salvation, distinguishing truth from falsehood, and communicating admonition, 
 &c. Some interpret the first three verses of the winds, sent in a continual < 
 succession, blowing with a violent gust, and dispersing rain over the earth ; 
 and others give different explanations. 
 
 * viz., The day of judgment. 
 
566 THE KORAN [CHAP. LXXVII. 
 
 drop of seed, which we placed in a sure repository, until the 
 fixed term of delivery ? And we were able to do this : for 
 we are most powerful. On that day, woe be unto those 
 who accused the prophets of imposture ! Have we not made 
 the earth to contain the living and the dead, and placed 
 therein stable and lofty mountains, and given you fresh 
 water to drink ? Woe be, on that day, unto those who 
 accused the prophets of imposture ! It shall be said unto 
 them, Go ye to the punishment which ye denied as a false- 
 hood : go ye into the shadow of the smoke of hell, which 
 s hall ascend in three columns, and shall not shade you jrom 
 the heat, neither shall it be of service against the flame ; but 
 it shall cast forth sparks as big as towers, resembling yellow 
 camels in colour. 1 Woe be, on that day, unto those who 
 accused the prophets of imposture ! This shall be a day 
 whereon they shall not speak to any purpose ; neither shall 
 they be permitted to excuse themselves. Woe be, on that 
 day, unto those who accused the prophets of imposture ! 
 This shall be the day of separation : we will assemble both 
 you and your predecessors. Wherefore, if ye have any 
 cunning stratagem, employ stratagems against me. Woe 
 be, on that day, unto those who accused the prophets of 
 imposture ! But the pious shall dwell amidst shades and 
 fountains, and fruits of the kinds which they shall desire : 
 and it shall be said unto them, Eat and drink with easy diges- 
 tion, in recompence for that which ye have wrought ; for 
 thus do we reward the righteous doers. Woe be, on that 
 day, unto those who accused the prophets of imposture ! 
 Eat, unbelievers, and enjoy the pleasures of this life, for 
 a little while : verily ye are wicked men. Woe be, on that 
 day, unto those who accused the prophets of imposture ! 
 And when it is said unto them, Bow down ; they do not 
 bow down. Woe be, on that day, unto those who accused 
 the prophets of imposture ! In what new revelation will 
 they believe, after this ? 
 
 1 Being of a fiery colour. Others, however, suppose these sparks will be 
 of a dusky hue, like that of black camels, which always inclines a little to the 
 yellpw ; the word translated yellow, signifying sometimes black. Some 
 copies, by the variation of a vowel, have cables instead of camels. 
 
CHAP. Lxxvm.j THE NEWS 567 
 
 LXXVIII 
 
 THE CHAPTER OF THE NEWS 
 
 Revealed at Mecca. 
 
 IN THE NAME OF THE MOST MERCIFUL GOD. 
 
 (XXX.) 1 ONCERNING what do the unbelievers ask 
 
 questions of one another ? Concerning the 
 great news of the resurrection, about which they disagree. 
 Assuredly they shall hereafter know the truth thereof. Again, 
 Assuredly they shall hereafter know the truth thereof. Have 
 we not made the earth for a bed, and the mountains for 
 stakes to fix the same ? And have we not created you of 
 two sexes ; and appointed your sleep for rest ; and made 
 the night a garment to cover you ; and destined the day to 
 the gaining your livelihood ; and built over you seven solid 
 heavens ; and placed therein a burning lamp ? And do 
 we not send down from the clouds pressing forth rain, water 
 pouring down in abundance, that we may thereby produce 
 corn, and herbs, and gardens planted thick with trees ? 
 Verily the day of separation is a fixed period : the day 
 whereon the trumpet shall sound, and ye shall come in 
 troops to judgment ; and the heaven shall be opened, and 
 shall be full of gates for the angels to pass through ; and the 
 mountains shall pass away, and become as a vapour ; verily 
 hell shall be a place of ambush, a receptacle for the trans- 
 gressors, who shall remain therein for ages : they shall not 
 taste any refreshment therein, or any drink, except boiling 
 water, and filthy corruption : a fit recompence for their 
 deeds I For they hoped that they should not be brought 
 to an account, and they disbelieved our signs, accusing 
 them of falsehood. But everything have we computed, 
 and written down. Taste, therefore : we will not add 
 unto you any other than torment. 2 But for the pious is 
 prepared a place of bliss : gardens planted with trees, and 
 vineyards, and damsels with swelling breasts, of equal age 
 with themselves, and a full cup. They shall hear no vain 
 discourse there, nor any falsehood. This shall be their 
 recompence from thy LORD ; a gift fully sufficient : from 
 the LORD of heaven and earth, and of whatever is between 
 them ; the Merciful. The inhabitants of heaven or of earth 
 
 1 Section XXX. the last of the Ajza, begins here. See Sale, Prel. Disc. p. 63. 
 
 * This, say the commentators, is the most severe and terrible sentence 
 in the whole Koran pronounced against the inhabitants of hell ; they being 
 hereby assured that every change in their torments will be for the worse. 
 
568 THE KORAN [CHAP. LXXIX. 
 
 shall not dare to demand audience of him : the day whereon 
 the spirit Gabriel and the other angels shall stand in order, 
 they shall not speak in behalf of themselves or others, except 
 he only to whom the Merciful shall grant permission, and 
 who shall say that which is right. This is the infallible 
 day. Whoso, therefore, willeth, let him return unto his 
 LORD. Verily we threaten you with a punishment nigh 
 at hand : the day whereon a man shall behold the good or 
 evil deeds which his hands have sent before him ; and the 
 unbeliever shall say, Would to GOD I were dust i 
 
 LXXIX 
 
 THE CHAPTER OF THOSE WHO TEAR FORTH 
 
 Revealed at Mecca. 
 
 IN THE NAME OF THE MOST MERCIFUL GOD. 
 
 Y the angels who tear forth the souls of some with vio- 
 
 lence ; and by those who draw forth the souls of others 
 wTEB gentleness i 1 by those who glide swimmingly through 
 the air with the commands of God ; and those who precede 
 and usher the righteous to paradise ; and those who subor- 
 dinately govern the affairs of this world : on a certain day, 
 the disturbing blast of the trumpet shall disturb the universe ; 
 and the subsequent blast shall follow it. On that day men's 
 hearts shall tremble : their looks shall be cast down. The 
 infidels say, Shall we surely be made to return whence we 
 came ? 2 After we shall have become rotten bones, shall 
 we be again raised to life ? They say, This then will be a 
 return to loss. Verily it will be but one sounding of the 
 trumpet* and behold, they shall appear alive on the face of 
 the earth. 4 Hath not the story of Moses reached thee ? 
 When his LORD called unto him in the holy valley Towa, 5 
 
 1 These are the angel of death and his assistants, who will take the souls 
 of the wicked in a rough and cruel manner from the inmost part of their 
 bodies, as a man drags up a thing from the bottom of the sea ; but will 
 take the souls of the good in a gentle and easy manner from their lips, as 
 when a man draws a bucket of water at one pull. (Al Beidawi.) There 
 are several other interpretations of this whole passage ; some expounding 
 all the five parts of the path of the stars, others of the souls of men, others 
 of the souls of warriors in particular, and others of war-horses : a detail of 
 which, I apprehend, would rather tire than please. 
 
 1 i.e., Shall we be restored to our former condition ? 
 
 3 viz., The second or third blast, according to different opinions. 
 
 4 Or, they shall appear at the place of judgment. The original word AJ 
 Sahira is also one of the names of hell. 
 
 See Chap. XX. p. 305. 
 
CHAP. LXXX.] HE FROWNED 569 
 
 saying, Go unto Pharaoh ; for he is insolently wicked : and 
 say, Hast thou a desire to become just and holy ? and I 
 will direct thee unto thy LORD, that thou mayest fear to 
 transgress. And he showed him the very great sign of the 
 rod turned into a serpent, but he charged Moses with impos- 
 ture, and rebelled against God. Then he turned back hastily ; 
 and he assembled the magicians, and cried aloud, saying, I 
 am your supreme LORD. Wherefore GOD chastised him 
 with the punishment of the life to come, and also of this 
 present life. Verily herein is an example unto him who 
 feareth to rebel. Are ye more difficult to create, or the 
 heaven which God hath built ? He hath raised the height 
 thereof, and hath perfectly formed the same : and he hath 
 made the night thereof dark, and hath produced the light 
 thereof. After this he stretched out the earth, 1 whence 
 he caused to spring forth the water thereof, and the pasture 
 thereof ; and he established the mountains, for the use of 
 yourselves and of your cattle. When the prevailing, the 
 great day shall come, on that day shall a man call to remem- 
 brance what he hath purposely done : and hell shall be 
 exposed to the view of the spectator. And whoso shall 
 have transgressed, and shall have chosen this present life ; 
 verily hell shall be his abode : but whoso shall have dreaded 
 the appearing before his LORD, and shall have refrained his 
 soul from lust ; verily paradise shall be his abode. They 
 will ask thee concerning the last hour, when will be the fixed 
 time thereof. By what means canst thou give any informa- 
 tion of the same ? Unto thy LORD belongeth the knowledge of 
 the period thereof : and thou art only a warner, who fearest 
 the same. The day whereon they shall see the same, it 
 shall seem to them as though they had not tarried in the 
 world longer than an evening or a morning thereof. 
 
 LXXX 
 
 THE CHAPTER OF HE FROWNED 
 
 Revealed at Mecca. 
 
 IN THE NAME OF THE MOST MERCIFUL GOD. 
 
 nn'HE prophet frowned, and turned aside, because the 
 J[ blind man came unto him : 2 and how dost thou know 
 
 1 Which had been created before the heavens, but without expansion 
 (Jallalo'ddin.) 
 
 2 This passage was revealed on the following occasion. A certain blind 
 
570 THE KORAN [CHAP. LXXX. 
 
 whether he shall peradventure be cleansed from his sins ; 
 or whether he shall be admonished, and the admonition 
 shall profit him ? The man who is wealthy thou receivest 
 respectfully : whereas it is not to be charged on thee, that 
 he is not cleansed ; but him who cometh unto thee earnestly 
 seeking his salvation, and who f caret h God, dost thou neglect. 
 By no means shouldst thou act thus. Verily the Koran is 
 an admonition (and he who is willing retaineth the same) ; 
 written/ in volumes, honourable, exalted, and pure ; by the 
 hands of scribes honoured and just. 1 May man be cursed? 
 What hath seduced him to infidelity ? Of what thing 
 doth GOD create him ? Of a drop of seed doth he create 
 him ; and he formeth him with proportion ; and then 
 f acilitateth his passage out of the womb ; afterwards he 
 causeth him to die, and layeth him in the grave ; hereafter, 
 when it shall please him, he shall raise him to life. Assuredly. 
 He hath not hitherto fully performed what God hath com- 
 manded him. Let man consider his food ; in what manner 
 it is provided. We pour down water by showers ; after- 
 wards we cleave the earth in clefts, and we cause corn to 
 spring forth therein, and grapes, and clover, and the olive, 
 and the palm, and gardens planted thick with trees, and 
 fruits, and grass, for the use of yourselves and of your cattle. 
 When the stunning sound of the trumpet shall be heard ; on 
 that day shall a man fly from his brother, and his mother, 
 and his father, and his wife, and his children. Every man 
 of them, on that day, shall have business of his own sufficient 
 to employ his thoughts. On that day the faces of some shall 
 be bright, laughing, and joyful : and upon the faces of others, 
 on that day, shall there be dust ; darkness shall cover them. 
 These are the unbelievers, the wicked. 
 
 man, named Abdallah Ebn Omm Mactum, came and interrupted Mohammed 
 while he was engaged in earnest discourse with some of the principal Koreish, 
 whose conversion he had hopes of ; but the prophet taking no notice of him, 
 the blind man, not knowing he was otherwise busied, raised his voice, and 
 said, O apostle of GOD, teach me some part of what GOD hath taught thee ; 
 but Mohammed, vexed at this interruption, frowned and turned away from 
 him ; for which he is here reprehended. After this, whenever the prophet 
 saw Ebn Omm Mactum, he showed him great respect, saying, The man is 
 welcome, on whose account my LORD hath reprimanded me ; and he made 
 him twice governor of Medina. (Jallalo'ddin, Al Beidawi.) 
 
 1 Being transcribed from the preserved table, highly honoured in the sight 
 of GOD, kept pure and uncorrupted from the hands of evil spirits, and touched 
 only by the angels. Some understand hereby the books of the prophets, 
 with which the Koran agrees in substance. (Al Zamakh.) 
 
CHAP. LXXXI.] THE FOLDING UP 571 
 
 LXXXI 
 
 THE CHAPTER OF THE FOLDING UP 
 
 Revealed at Mecca. 
 
 IN THE NAME OF THE MOST MERCIFUL GOD. 
 
 WHEN the sun shall be folded up; 1 and when the 
 stars shall fall ; and when the mountains shall 
 be made to pass away ; and when the camels ten months 
 gone with young shall be neglected ; 2 and when the wild 
 beasts shall be gathered together ; 3 and when the seas shall 
 boil ; 4 and when the souls shall be joined again to their 
 bodies ; and when the girl who hath been buried alive shall 
 be asked for what crime she was put to death ; 5 and when 
 the books shall be laid open ; and when the heavens shall 
 be removed ; 6 and when hell shall burn fiercely ; and when 
 paradise shall be brought near : every soul shall know what 
 it hath wrought. Verily I swear 7 by the stars which are 
 retrograde, which move swiftly, and which hide themselves ; 8 
 and by the night, when it cometh on ; and by the morning, 
 when it appeareth ; that these are the words of an honour- 
 able messenger, 9 endued with strength, of established 
 dignity in the sight of the possessor of the throne, obeyed 
 by the angels under his authority, and faithful : and your 
 companion Mohammed is not distracted. He had already 
 seen him in the clear horizon : 10 and he suspected not 11 the 
 secrets revealed unto him. Neither are these the words of 
 
 As a garment that is laid by. 
 
 See Sale, Prel. Disc. Sect. IV. p. 88. 
 
 See ibid. p. 92. 
 
 See ibid. p. 88. 
 
 For it was customary among the ancient Arabs to bury their daughters 
 alive as soon as they were born ; for fear they should be impoverished by 
 providing for them, or should suffer disgrace on their account. See Chap. 
 
 6 Or plucked away from its place, as the skin is plucked off from a camel 
 when flaying it ; for that is the proper signification of the verb here used. 
 Marracci fancies the passage alludes to that in the Psalms (Psalm civ. 2), 
 where, according to the versions of the Septuagint and the Vulgate, GOD 
 is said to have stretched out the heavens like a skin. 
 
 7 Or, / will not swear, &c. See Chap. LVI. p. 519. 
 
 8 Some understand hereby the stars in general, but the more exact com- 
 mentators, five of the planets, viz., the two which accompany the sun, and 
 the three superior planets ; which have both a retrograde and a direct 
 motion, and hide themselves in the rays of the sun, or when they set. 
 
 9 i.e., Gabriel. 
 
 10 See Chap. LIII. p. 507. 
 
 11 Some copies, by a change of one letter only, instead of dhaninin, read 
 daninin ; and then the words should be rendered, He is not tenacious of, or 
 grudges not to communicate to you. the secret revelations which he has 
 received. 
 
572 THE KORAN [CHAP. LXXXII. 
 
 an accursed devil. 1 Whither, therefore, are you going ? 
 This is no other than an admonition unto all creatures ; 
 unto him among you who shall be willing to walk uprightly : 
 but ye shall not will, unless GOD willeth, the LORD of all 
 creatures. 
 
 LXXXII 
 
 THE CHAPTER OF THE CLEAVING IN SUNDER 
 
 Revealed at Mecca. 
 
 IN THE NAME OF THE MOST MERCIFUL GOD. 
 
 WHEN the heaven shall be cloven in sunder ; and when 
 the stars shall be scattered ; and when the seas 
 shall be suffered to join their waters ; and when the graves 
 shall be turned upside down : every soul shall know what 
 it hath committed, and what it hath omitted. O man, 
 what hath seduced thee against thy gracious LORD, who 
 hath created thee, and put thee together, and rightly dis- 
 posed thee ? In what form he pleased hath he fashioned 
 thee. Assuredly. But ye deny the last judgment as a 
 falsehood. Verily there are appointed over you guardian 
 angels, 2 honourable in the sight of God, writing down your 
 actions ; who know that which ye do. The just shall surely 
 be in a place oj delight : but the wicked shall surely be in 
 hell ; they shall be cast therein to be burned, on the day 
 of judgment, and they shall not be absent therefrom Jor ever. 
 What shall cause thee to understand what the day of judg- 
 ment is ? Again, What shall cause thee to understand 
 what the day of judgment is? It is a day whereon one 
 soul shall not be able to obtain anything in behalf of another 
 soul : and the command, on that day, shall be GOD'S. 
 
 1 Who has overheard, by stealth, the discourse of the angels. The verse 
 is an answer to a calumny of the infidels, who said the Koran was only a 
 piece of divination, or magic ; for the Arabs suppose the soothsayer, or 
 magician, receives his intelligence from those evil spirits who are continually 
 listening to learn what they can from the inhabitants of heaven. 
 
 * See Chap. L., and Sale, Prel. Disc. Sect. IV. p. 77- 
 
CHAP. LXXXIII.] SHORT MEASURE OR WEIGHT 573 
 LXXXIII 
 
 THE CHAPTER OFJHOSE WHO GIVE SHORT MEASURE OR WEIGHT 
 
 Revealed at Mecca. 
 
 IN THE NAME OF THE MOST MERCIFUL GOD. 
 
 WOE be unto those who give short measure or weight ; 
 who, when they receive by measure from other men 
 take the full ; but when they measure unto them, or weigh 
 unto them, defraud ! Do not these think they shall be 
 raised again at the great day ; the day whereon mankind 
 shall stand before the LORD of all creatures ? By no means. 
 Verily the register of the actions of the wicked is surely in 
 Sejjin. 1 And what shall make thee to understand what 
 Sejjin is ? It is a book distinctly written. Woe be, on that 
 day, unto those who accused the prophets of imposture ; who 
 denied the day of judgment as a falsehood ! And none 
 denieth the same as a falsehood, except every unjust and 
 flagitious person : who, when our signs are rehearsed unto 
 him, saith, They are fables of the ancients. By no means : 
 but rather their lusts have cast a veil over their hearts. 
 By no means. Verily they shall be shut out from their LORD 
 on that day ; and they shall be sent into hell to be burned : 
 then shall it be said unto them, by the infernal guards, This is 
 what ye denied as a falsehood. Assuredly. But the register 
 of the actions of the righteous is in Illiyyun : 2 and what shall 
 cause thee to understand what Illiyyun is ? It is a book 
 distinctly written : those who approach near unto God are 
 witnesses thereto. 3 Verily the righteous shall dwell among 
 delights : seated on couches they shall behold objects of 
 
 1 Is the name of the general register, wherein the actions of all the wicked 
 both men and genii, are distinctly entered. Sejn signifies a prison ; and 
 this book, as some think, derives its name from thence, because it will occasion 
 those whose deeds are there recorded to be imprisoned in hell. Sejjin, or 
 Sajin, is also the name of the dungeon beneath the seventh earth, the residence 
 of Eblis and his host, where, it is supposed by some, that this book is kept, 
 and where the souls of the wicked will be detained till the resurrection. 
 (Jallalo'ddin, Al Beidawi. See Sale, Prel. Disc. Sect. IV.) If the latter 
 explanation be admitted, the words, And what shall make thee to understand 
 what Sejjin is ? should be enclosed within a parenthesis. 
 
 2 The word is a plural, and signifies high places. Some say it is the general 
 register wherein the actions of the righteous, whether angels, men, or genii, 
 are distinctly recorded. Others will have it to be a place in the seventh 
 heaven, under the throne of GOD, where this book is kept, and where the 
 souls of the just, as many think, will remain till the last day. (Jallalo'ddin. 
 Sale, Prel. Disc, ubi sup.) If we prefer the latter opinion, the words, And 
 what shall make thee to understand what Illiyyun is ? should likewise be enclosed 
 in a parenthesis. 
 
 3 Or, are present with, and keep the same. 
 
574 THE KORAN [CHAP. LXXXIV. 
 
 pleasure ; thou shall see in their faces the brightness of joy. 
 They shall be given to drink of pure wine, sealed ; the seal 
 whereof shall be musk i 1 and to this let those aspire, who aspire 
 to happiness. And the water mixed therewith shall be of 
 Tasnim, 2 a fountain whereof those shall drink who approach 
 near unto the divine presence* They who act wickedly 
 laugh the true believers to scorn ; and when they pass by 
 them, they wink at one another : and when they turn aside 
 to their people, they turn aside making scurrilous jests : 
 and when they see them, they say, Verily these are mistaken 
 men. But they are not sent to be keepers over them. 4 
 Wherefore one day the true believers, in their turn, shall 
 laugh the infidels to scorn : 5 lying on couches, they shall look 
 down upon them in hell. Shall not the infidels be rewarded 
 for that which they have done ? 
 
 LXXXIV 
 
 THE CHAPTER OF THE RENDING IN SUNDER 
 
 Revealed at Mecca. 6 
 
 IN THE NAME OF THE MOST MERCIFUL GOD. 
 
 WHEN the heaven shall be rent in sunder, and shall 
 obey its LORD, and shall be capable thereof ; and 
 when the earth shall be stretched out, 7 and shall cast forth 
 that which is therein, 8 and shall remain empty, and shall 
 obey its LORD, and shall be capable thereof : O man, verily 
 labouring thou labourest to meet thy LORD, and thou shalt 
 meet him. 9 And he who shall have his book given into his 
 
 1 i.e., The vessels containing the same shall be sealed with musk, instead 
 of clay. Some understand by the seal of this wine its farewell, or the flavour 
 it will leave in the mouth after it is drunk. 
 
 a Is the name of a fountain in paradise, so called from its being conveyed 
 to the highest apartments. 
 
 3 For they shall drink the water of Tasnim pure and unmixed, being con- 
 tinually and wholly employed in the contemplation of GOD ; but the other 
 inhabitants of paradise shall drink it mixed with their wine. (Al Beidawi.) 
 
 * i.e., The infidels are not commissioned by GOD to call the believers to 
 account or to judge of their actions. 
 
 6 When they shall see them ignominiously driven into hell. It is also 
 said, that a door shall be shown the damned, opening into paradise, and 
 they shall be bidden to go in ; but when they come near the door it shall be 
 suddenly shut, and the believers within shall laugh at them. (Al Beidawi.) 
 
 6 There are some who take this chapter to have been revealed at Medina. 
 
 7 Like a skia ; every mountain and hill being levelled. 
 
 8 As the treasures hidden in its bowels, and the dead bodies which lie in 
 their graves. 
 
 9 Or, and thou shalt meet thy labour ; whether thy works be good, or 
 whether thev be evil. 
 
CHAP. LXXXV.] THE CELESTIAL SIGNS 575 
 
 right hand, shall be called to an easy account, and shall 
 turn unto his family 1 with joy : but he who shall have his 
 book given him behind his back, 2 shall invoke destruction to 
 Jail upon him, and he shall be sent into hell to be burned ; 
 because he rejoiced insolently amidst his family on earth. 
 Verily he thought that he should never return unto God : yea 
 verily ; but his LORD beheld him. Wherefore I swear 3 by 
 the redness of the sky after sunset, and by the night, and the 
 animals which it driveth together, and by the moon when 
 she is at the full ; ye shall surely be transferred successively 
 from state to state. 4 What aileth them, therefore, that they 
 believe not the resurrection ; and that, when the Koran is 
 read unto them, they worship not ? 5 Yea : the unbelievers 
 accuse the same of imposture : but GOD well knoweth the 
 malice which they keep hidden in their breasts. Wherefore 
 denounce unto them a grievous punishment, except those 
 who believe and do good works : for them is prepared a never- 
 failing reward. 
 
 LXXXV 
 
 THE CHAPTER OF THE CELESTIAL SIGNS 
 
 Revealed at Mecca. 
 
 IN THE NAME OF THE MOST MERCIFUL GOD. 
 
 BY the heaven adorned with signs ; 6 by the promised day 
 of judgment ; by the witness, and the witnessed ; 7 cursed 
 
 1 i.e., His relations or friends who are true believers ; or rather, to his 
 wives and servants, of the damsels and youths of paradise, who wait to 
 receive him. (Al Beidawi.) 
 
 2 That is, into his left hand ; for the wicked will have that hand bound 
 behind their back, and their right hand to their neck. 
 
 3 Or, I will not swear. See Chap. LVI. 
 
 4 i.e., From the state of the living to that of the dead ; and from the 
 state of the dead to a new state of life in another world. 
 
 5 Or, humble not themselves. 
 
 6 The original word properly signifies towers, which some interpret of real 
 towers (Yahya), wherein it is supposed the angels keep guard (Chap. XV. 
 p. 252); and others, of the stars of the first magnitude : but the generality of 
 expositors understand thereby the twelve signs of the zodiac, wherein the 
 planets make their several stations (Jallal., Al Beidawi, Yahya). 
 
 7 The meaning of these words is very uncertain, and the explanations 
 of the commentators consequently vary. One thinks the witness to be 
 Mohammed, and that which is borne witness of to be the resurrection, or the 
 professors of the Mohammedan faith ; or else that these latter are the witness, 
 and the professors of every other religion those who will be witnessed against 
 by them. Another supposes the witness to be the guardian angel, and his 
 charge the person witnessed against. Another expounds the words of the 
 day of Arafat, the gth of Dhu'lhajja, and of the day of slaying the victims, 
 which is the day following, or else of Friday, the day of the weekly assembling 
 of the Mohammedans at their mosques, and of the people who are assembled 
 on those days, &c. (Al Beidawi.) 
 
576 THE KORAN [CHAP. LXXXVI. 
 
 were the contrivers of the pit * of fire supplied with fuel ; 
 when they sat round the same, and were witnesses of what 
 they did against the true believers : 2 and they afflicted them 
 for no other reason, but because they believed in the mighty, 
 the glorious GOD, unto whom belongeth the kingdom of heaven 
 and earth : and GOD is witness of all things. Verily for those 
 who prosecute the true believers of either sex, and afterwards 
 repent not, is prepared the torment of hell ; and they shall 
 suffer the pain of burning. 3 But for those who believe, and 
 do that which is right, are destined gardens beneath which 
 rivers flow : this shall be great felicity. Verily the vengeance 
 of thy LORD is severe. He createth, and he restoreth to 
 life : he is inclined to forgive, and gracious : the possessor 
 of the glorious throne ; who effecteth that which he pleaseth. 
 Hath not the story of the hosts of Pharaoh, 4 and of Thamud, 5 
 reached thee ? Yet the unbelievers cease not to accuse 
 the divine revelations of falsehood : but GOD encompasseth 
 them behind, that they cannot escape. Verily that which they 
 reject is a glorious Koran ; the original whereof is written in a 
 table kept in heaven.* 
 
 LXXXVI 
 
 THE CHAPTER OF THE STAR WHICH APPEARETH BY NIGHT 
 
 Revealed at Mecca. 
 
 IN THE NAME OF THE MOST MERCIFUL GOD. 
 
 T) Y the heaven, and that which appeareth by night : but 
 
 * j. j. -J vj 
 
 what shall cause tfyee to understand what that which 
 
 1 Literally, the lords of the pit. These were the ministers of the persecution 
 raised by Dhu Nowas, king of Yaman, who was of the Jewish religion, against 
 the inhabitants of Najran : for they having embraced Christianity (at that 
 time the true religion, by the confession of Mohammed himself), the bigoted 
 tyrant commanded all those who would not renounce their faith to be cast 
 into a pit, or trench, filled with fire, and there burnt to ashes (Al Beidawi. 
 Vide Poc. Spec. p. 62 ; Ecchellens. Hist. Arab, part i. c. 10 ; and Prid. 
 Life of Mah. p. 61). Others, however, tell the story with different circum- 
 stances (Vide D'Herbel. Bibl. Orient. Art. Abou Navas). 
 
 2 Or, as some choose to understand the words, And shall be witnesses 
 against themselves, at the day of judgment, of their unjust treatment of the true 
 believers. 
 
 3 Which pain, it is said, the persecutors of the Christian martyrs above 
 mentioned felt in this life ; the fire bursting forth upon them from the pit, 
 and consuming them. (Al Beidawi, Yahya.) 
 
 * See Chap. VII. p. 153. 
 
 5 See ibid. p. 148. 
 
 6 And preserved from the least chaiige or corruption. See Sale, Prelim. 
 Disc. Sec* IH. p, 69 and Sect. IV. 
 
CHAP. LXXXVII.] THE MOST HIGH 577 
 
 appeareth by night is ? it is the star of piercing brightness : * 
 every soul hath a guardian set over it. Let a man consider, 
 therefore, of what he is created. He is created of seed poured 
 forth, issuing from the loins, and the breastbones. 2 Verily 
 God is able to restore him to life, the day whereon all secret 
 thoughts and actions shall be examined into ; and he shall 
 have no power to defend himself, nor any protector. By the 
 heaven which returneth the rain ; 3 and by the earth which 
 openeth to let forth vegetables and springs : verily this is a 
 discourse distinguishing good from evil ; and it is not com- 
 posed with lightness. Verily the infidels are laying a plot 
 to frustrate my designs : but I will lay a plot for their ruin. 
 Wherefore, prophet, bear with the unbelievers : let them 
 alone a while. 
 
 LXXXVII, 
 
 THE CHAPTER OF THE MOST HIGH 4 
 
 Revealed at Mecca. 
 
 IN THE NAME OF THE MOST MERCIFUL GOD. 
 
 T) RAISE the name of thy LORD, the most high ; who hath 
 created, and completely formed his creatures : and who 
 determineth them to various ends, 5 and directeth them to attain 
 the same ; 6 and who produceth the pasture for cattle, and after- 
 wards rendereth the same dry stubble of a dusky hue. We 
 will enable thee to rehearse our revelations ; 7 and thou shalt not 
 forget any part thereof, except what GOD shall please ; 8 
 for he knoweth that which is manifest, and that which is 
 hidden. And we will facilitate unto thee the most easy way. 9 
 
 1 Some take the words to signify any bright star, without restriction ; but 
 others think some particular star or stars to be thereby intended ; which one 
 supposes to be the morning star (peculiarly called Al Tdrek, or the appearing 
 by nights), another Saturn (that planet being by the Arabs surnamed Al 
 Thakeb, or the piercing, as it was by the Greeks, Phcznon, or the shining), 
 and a third, the Pleiades. 
 
 2 i.e., From the loins of the man, and the breast-bones of the woman. 
 (Al Beidawi, Yahya.) 
 
 3 Or, as some expound it, Which performeth its periodic motion, returning 
 to the point from whence it began the same. The words seem designed to 
 express the alternate returns of the different seasons of the year. 
 
 * Some take the first word of this chapter, viz., Praise, for its title. 
 
 5 Determining their various species, properties, ways of life, &c. (Al 
 Beidawi.) 
 
 6 Guiding the rational by their reason and also by revelation, and the 
 irrational by instinct, &c. (Al Beidawi.) 
 
 7 See Chap. LXXV. p. 562. 
 
 8 i.e., Except such revelations as GOD shall think fit to abrogate ^nd blot 
 out of thy memory. 
 
 9 To retain the relations communicated to thee by Gabriel ; or, as some 
 
578 THE KORAN [CHAP. LXXXVIII. 
 
 Wherefore admonish thy people, if thy admonition shall be 
 profitable unto them. Whoso feareth God, he will be admon- 
 ished : but the most wretched unbeliever will turn away 
 therefrom ; who shall be cast to be broiled in the greater 
 fire of hell, wherein he shall not die, neither shall he live. 
 Now hath he attained felicity who is purified by faith, and 
 who remembereth the name of his LORD, and prayeth. But 
 ye prefer this present life : yet the life to come is better, and 
 more durable. Verily this is written in the ancient books, 
 the books of Abraham and Moses. 
 
 LXXXVIII 
 
 THE CHAPTER OF THE OVERWHELMING 1 
 
 Revealed at Mecca. 
 
 IN THE NAME OF THE MOST MERCIFUL GOD. 
 
 HATH the news of the overwhelming day of judgment 
 reached thee ? The countenances of some, on that 
 day, shall be cast down ; labouring and toiling : 2 they shall 
 be cast into scorching fire to be broiled : they shall be given 
 to drink of a boiling fountain : they shall have no food, but 
 of dry thorns and thistles ; 3 which shall not fatten, neither 
 shall they satisfy hunger. But the countenances of others, 
 on that day, shall be joyful ; well pleased with their past 
 endeavour : they shall be placed in a lofty garden, wherein 
 thou shalt hear no vain discourse : therein shall be a running 
 fountain : therein shall be raised beds, and goblets placed 
 before them, and cushions laid in order, and carpets ready 
 spread. Do they not consider the camels, 4 how they are 
 created ; and the heaven, how it is raised, and the mountains, 
 how they are fixed ; and the earth, how it is extended ? 
 Wherefore warn thy people ; for thou art a warner only : thou 
 
 understand the words, We will dispose thee to the profession and strict obser- 
 vance of the most easy religion, that is, of Islam. 
 
 1 This is a name, or epithet, of the last day ; because it will suddenly 
 overwhelm all creatures with fear and astonishment. It is also a name, or 
 epithet, of hell fire. 
 
 2 i.e., Dragging their chains, and labouring through hell fire, as camels 
 labour through mud, &c. Or, Employing and fatiguing themselves in what 
 shall not avail them. (Al Beidawi.) 
 
 3 Such as the camels eat when green and tender. Some take the original 
 word Al Dari for the name of a thorny tree. 
 
 * These animals are of such use, or rather necessity, in the East, that the 
 creation of a species so wonderfully adapted to those countries is a very 
 proper instance, to an Arabian, of the power and wisdom of GOD. Some, 
 however, think the clouds (which the original word ibl also signifies) arc here 
 intended : the heaven being mentioned immediately after. 
 
CHAP. LXXXIX.] THE DAYBREAK 579 
 
 art not empowered to act with authority over them. But 
 whoever shall turn back, 1 and disbelieve, GOD shall punish 
 him with the greater punishment of the life to come. Verily 
 unto us shall they return : then shall it be our part to bring 
 them to account. 
 
 LXXXIX 
 
 THE CHAPTER OF THE DAYBREAK 
 
 Revealed at Mecca. 2 
 
 IN THE NAME OF THE MOST MERCIFUL GOD. 
 
 BY the daybreak, and ten nights ; 3 by that which is double, 
 and that which is single ; 4 and by the night when it 
 cometh on : is there not in this an oath formed with under- 
 standing ? Hast thou not considered how thy LORD dealt 
 with Ad, the people of Irem, 5 adorned with lofty buildings, 6 
 
 1 Or, Except him who shall turn back, and be an infidel : and Gop shall 
 also punish him, &c. By which exception some suppose that power is here 
 given to Mohammed to chastise obstinate infidels and apostates. 
 
 2 Some are of opinion this chapter was revealed at Medina. 
 
 3 That is, the ten nights of Dhu'lhajja, or the loth of that month (whence 
 some understand the daybreak mentioned just before, of the morning of that 
 day, or of the preceding) ; or the nights of the loth of Moharram ; or, as 
 others rather think, the icth, nth, and i2th of Dhu'lhajja; all which are 
 days peculiarly sacred among the Mohammedans. 
 
 4 These words are variously interpreted. Some understand thereby all 
 things in general ; some, all created beings, which are said to have been 
 created by pairs, or of two kinds (see Chap. LI.), and the Creator, who is 
 single ; some, of the primum mobile, and the other orbs ; some, of the con- 
 stellations and the planets ; some, of the nights before mentioned, taken 
 either together or singly ; and some, of the day of slaying the victims (the 
 loth of Dhu'lhajja), and of the day of Arafat, which is the day before, &c. 
 (Al Zamakh.) 
 
 4 Was the name of the territory or city of the Adites, and of the garden 
 mentioned in the next note ; which were so called from Irem, or Aram, the 
 grandfather of Ad, their progenitor. Some think Aram himself to be here 
 meant, and his name to be added to signify the ancient Adites, his immediate 
 descendants, and to distinguish them from the latter tribe of that name 
 (Al Beidawi, Jallalo'ddin) : but the adjective and relative joined to the word 
 are, in the original, of the feminine gender, which seems to contradict this 
 opinion. 
 
 6 Or pillars. Some imagine these words are used to express the great 
 size and strength of the old Adites (Al Beidawi. Sale, Prel. Disc. Sect. I.); 
 and then they should be translated, who were of enormous stature. But the 
 more exact commentators take the passage to relate to the sumptuous palace 
 and delightful gardens built and made by Sheddad the son of Ad. For 
 they say Ad left two sons, Sheddad and Sheddid, who reigned jointly after 
 his decease, and extended their power over the greater part of the world : 
 but Sheddid dying, his brother became sole monarch ; who, having heard 
 of the celestial paradise, made a garden in imitation thereof, in the deserts 
 of Aden, and called it Irem, after the name of his great-grandfather : when 
 it was finished he set out, with a great attendance, to take a view of it ; 
 but when they were come within a day's journey of the place, they were all 
 destroyed by a terrible noise from heaven. Al Beidawi adds that one Abdalla 
 
580 THE KORAN [CHAP. LXXXIX. 
 
 the like whereof hath not been erected in the land ; x and 
 with Thamud, who hewed the rocks in the valley 2 into 
 houses ; and with Pharaoh, the contriver of the stakes : 3 who 
 had behaved insolently in the earth, and multiplied corrup- 
 tion therein ? Wherefore thy LORD poured on them various 
 kinds 4 of chastisement : for thy LORD is surely in a watch- 
 tower, whence he observeth the actions of men. Moreover 
 man, when his LORD trieth him by prosperity, and honoureth 
 him, and is bounteous unto him, saith, My LORD honoureth 
 me : but when he proveth him by afflictions, and withholdeth 
 his provisions from him, he saith, My LORD despiseth me. 
 By no means : 5 but ye honour not the orphan, neither do ye 
 excite one another to feed the poor ; and ye devour the 
 inheritance of the weak, 6 with undistinguishing greediness ; 
 and ye love riches, with much affection. By no means 
 should ye do thus. When the earth shall be minutely ground 
 to dust ; and thy LORD shall come, and the angels rank by 
 rank ; and hell, on that day, shall be brought nigh : 7 on that 
 day shall man call to remembrance his evil deeds ; but how 
 shall remembrance avail him ? He shall say, Would to GOD 
 that I had heretofore done good works in my lifetime ! 8 On 
 
 Ebn Kelabah (whom, after D'Herbelot, I have elsewhere named Colabah) 
 accidentally hit on this wonderful place, as he was seeking a camel., 
 
 1 If we suppose the preceding words to relate to the vast stature of the 
 Adites, these must be translated, The like of whom hath not been created, &c. 
 
 2 The learned Greaves, in his translation of Abulfeda's description of 
 Arabia (p. 43. It was published by Dr. Hudson, in the third vol. of the 
 Geographic Veteris Scriptor. Gr. minor), has falsely rendered these words, 
 which are there quoted, Quibus petrce vallis responsum dederunt, i.e., To 
 whom the rocks of the valley returned answer : which slip being made by so 
 great a man, I do not at all wonder that La Rpque, and Petis de la Croix, 
 from whose Latin version, and with whose assistance, La Roque made his 
 French translation of the aforesaid treatise, have been led into the same 
 mistake, and rendered those words, A qui les pierres de la vallee rendirent 
 reponse. (Descr. de PArabie, mise a la suite du Voyage de la Palestine, par 
 La Roque, p. 35.) The valley here meant, say the commentators (Jallalo'- 
 ddin, Al Beidawi), is Wadi'lkora, lying about one day's journey (Ebn Hawkal, 
 apud Abulf. ubi sup. Geogr. Nub. p. no) not five and upwards, as Abul- 
 feda will have it from Al Hejr. 
 
 3 See Chap. XXXVIII. p. 444. 
 
 4 The original word signifies a mixture, and also a scourge of plaited thongs : 
 whence some suppose the chastisement of this life is here represented by 
 scourge, and intimated to be as much lighter than that of the next life, as 
 scourging is lighter than death. (Al Beidawi.) 
 
 5 For worldly prosperity or adversity is not a certain mark either of the 
 favour or disfavour of GOD. 
 
 6 Not suffering women or young children to have any share in the 
 inheritance of their husbands or parents. See Chap. IV. p. 72. 
 
 7 There is a tradition that at the last day hell will be dragged towards the 
 tribunal by 70,000 halters, each halter being hauled by 70,000 angels, and 
 that it will come with great roaring and fury. (Al Beidawi, Jallalo'ddin.) 
 
 8 Or, for this my latter life. 
 
CHAP.XC.] THE TERRITORY 581 
 
 that day none shall punish with his punishment ; nor shall 
 any bind with his bonds. 1 O thou soul which art at rest, 2 
 return unto thy LORD, well pleased with thy reward, and 
 well pleasing unto God : enter among my servants ; and enter 
 my paradise. 
 
 XC 
 
 THE CHAPTER OF THE TERRITORY 
 
 Revealed at Mecca. 
 
 IN THE NAME OF THE MOST MERCIFUL GOD. 
 
 I SWEAR 3 by this territory 4 (and thou, prophet, residest 
 in this territory), 5 and by the begetter, and that which 
 he hath begotten ; 6 verily we have created man in misery. 7 
 Doth he think that none shall prevail over him ? 8 He 
 saith, I have wasted plenty of riches. 9 Doth he think that 
 none seeth him ? Have we not made him two eyes, and a 
 tongue, and two lips ; and shown him the two highways of 
 good and evil ? Yet he attempteth not the cliff. What 
 shall make thee to understand what the cliff is ? It is to free 
 the captive ; or to feed, in the day of famine, the orphan 
 who is of kin, or the poor man who lieth on the ground. 
 
 1 i.e., None shall be able to punish or to bind, as GOD shall then punish 
 and bind the wicked. (Al Beidawi.) 
 
 3 Some expound this of the soul, which, having, by pursuing the concatena- 
 tion of natural causes, raised itself to the knowledge of that Being which 
 produced them, and exists of necessity, rests fully contented, or acquiesces 
 in the knowledge of him, and the contemplation of his perfections. By this 
 the reader will observe that the Mohammedans are no strangers to Quietism. 
 Others, however, understand the words of the soul, which, having attained 
 the knowledge of the truth, rests satisfied, and relies securely thereon, undis- 
 turbed by doubts ; or of the soul which is secure of its salvation, and free 
 from fear or sorrow. (Al Beidawi.) 
 
 3 Or, / will not swear, &c. See Chap. LVI. p. 519. 
 
 * viz., The sacred territory of Mecca. 
 
 5 Or, Thou shalt be allowed to do what thou pleasest in this territory ; the 
 words, in this sense, importing a promise of that absolute power which 
 Mohammed attained on the taking of Mecca. (Al Beidawi.) 
 
 6 Some understand these words generally ; others of Adam or Abraham, 
 and of their offspring, and of Mohammed in particular. (Al Beidawi.) 
 
 7 Or, to trouble. This passage was revealed to comfort the prophet under 
 the persecutions of the Koreish. (Al Beidawi.) 
 
 8 Some expositors take a particular person to be here intended, who was 
 one of Mohammed's most inveterate adversaries ; as Al Walid Ebn al 
 Mogheira (Al Zamakh.); others suppose Abu'l Ashadd Ebn Calda to be, the 
 man, who was so very strong, that a large skin being spread under his feet, 
 and ten men pulling at it, they could not make him fall, though they tore 
 the skin to pieces. (Al Beidawi.) 
 
 9 In a vain and ostentatious manner, or in opposing of Mohammed. 
 (Al Beidawi.) 
 
582 THE KORAN [CHAP. xcn. 
 
 Whoso doth this, and is one of those who believe, and recom- 
 mend perseverance unto each other, and recommend mercy 
 unto each other ; these shall be the companions of the right 
 hand. 1 But they who shall disbelieve our signs, shall be 
 the companions of the left hand : 2 above them shall be arched 
 fire. 
 
 1 See Chap. LVI. p. 516. a See ibid. 
 
 XCI 
 
 THE CHAPTER OF THE SUN 
 
 Revealed at Mecca. 
 
 IN THE NAME OF THE MOST MERCIFUL GOD. 
 
 BY the sun, and its rising brightness ; by the moon, when 
 she followeth him ; * by the day, when it showeth his 
 splendour ; by the night, when it covereth him with darkness ; 
 by the heaven, and him who built it ; by the earth, and him 
 who spread it forth ; by the soul, and him who completely 
 formed it, and inspired into the same its faculty of distinguish- 
 ing, and power of choosing, wickedness and piety : now is 
 he who hath purified the same, happy ; but he who hath cor- 
 rupted the same, is miserable. Thamud accused their 
 prophet Sdleh of imposture, through the excess of their 
 wickedness : when the wretch 2 among them was sent to slay 
 the camel ; and the apostle of GOD said unto them, Let alone 
 the camel of GOD ; and hinder not her drinking. But they 
 charged him with imposture ; and they slew her. Where- 
 fore their LORD destroyed them, for their crime, and made 
 their punishment equal unto them all : and he feareth not the 
 issue thereof. 
 
 1 i.e., When she rises just after him, as she does at the beginning of the 
 month ; or when she sets after him, as happens when she is a little past the 
 full. (Al Beidawi.) 
 
 viz., Kedar Ebn Salef. See Chaps. VII. p. 149 and LIV. p. 512. 
 
 XCII 
 
 THE CHAPTER OF THE NIGHT 
 
 Revealed at Mecca. 
 
 IN THE NAME OF THE MOST MERCIFUL GOD. 
 
 BY the night, when it covereth all things with darkness ; by 
 the day, when it shineth forth ; by him who hath created 
 the male and the female : verily your endeavour is different. 
 Now whoso is obedient, and feareth God, and professeth the 
 truth of that faith which is most excellent ; unto him will 
 
CHAP, xciii.] THE BRIGHTNESS 583 
 
 we facilitate the way to happiness : but whoso shall be cove- 
 tous, and shall be wholly taken up with this world, and shall 
 deny the truth of that which is most excellent ; unto him 
 will we facilitate the way to misery ; and his riches shall not 
 profit him, when he shall fall headlong into hell. Verily unto 
 us appertaineth the direction of mankind : and ours is the 
 life to come and the present life. Wherefore I threaten you 
 with fire which burneth fiercely, which none shall enter to 
 be burned except the most wretched ; who shall have dis- 
 believed, and turned back. But he who strictly bewareth 
 idolatry and rebellion, shall be removed far from the same ; 
 who giveth his substance in alms, and by whom no benefit 
 is bestowed on any, that it may be recompensed, but who 
 bestoweth the same for the sake of his LORD, the most High i 1 
 and hereafter he shall be well satisfied with his reward. 
 
 XCIII 
 
 THE CHAPTER OF THE BRIGHTNESS 
 
 Revealed at Mecca. 
 
 IN THE NAME OF THE MOST MERCIFUL GOD. 
 
 BY the brightness of the morning ; 2 and by the night, when 
 it groweth dark : thy LORD hath not forsaken thee, 
 neither doth he hate thee. 3 Verily the life to come shall be 
 better for thee than this present life : and thy LORD shall 
 give thee a reward wherewith thou shalt be well pleased. 
 Did he not find thee an orphan, and hath he not taken care 
 of thee ? And did he not find thee wandering in error, and 
 hath he not guided thee into the truth ? And did he not find 
 thee needy, and hath he not enriched thee ? Wherefore 
 oppress not the orphan : neither repulse the beggar : but 
 declare the goodness of thy LORD. 
 
 1 J allalo'ddin thinks this whole description belongs peculiarly to Abu 
 Beer : for when he had purchased Belal, the Ethiopian (afterwards the 
 prophet's muedhdhin, or crier to prayers), who had been put to the rack on 
 account of his faith, the infidels said he did it only out of a view of interest ; 
 upon which this passage was revealed. 
 
 2 The original word properly signifies the bright part of the day, when the 
 sun shines full out three or four hours after it is risen. Palmer translates 
 it the forenoon. 
 
 3 It is related that no revelation having been vouchsafed to Mohammed 
 for several days, in answer to some questions put to him by the Koreish, 
 because he had confidently promised to resolve them the next day, without 
 adding the exception, if it please GOD (see Chap. XVIII)., or because he had 
 repulsed an importunate beggar, or else because a dead puppy lay under 
 his seat, or for some other reason ; his enemies said that GOD had left him : 
 whereupon this chapter was sent down for his consolation. (Al Beidawi, 
 J allalo'ddin.) 
 
584 THE KORAN [CHAP. xcv. 
 
 XCIV 
 
 THE CHAPTER OF HAVE WE NOT OPENED 
 
 Revealed at Mecca. 
 
 IN THE NAME OF THE MOST MERCIFUL GOD. 
 
 HAVE we not opened thy breast ; 1 and eased thee of thy 
 burden, 2 which galled thy back; and raised thy 
 reputation for thee ? Verily a difficulty shall be attended 
 with ease. Verily a difficulty shall be attended with ease. 
 When thou shalt have ended thy preaching, labour to serve 
 God in return for his favours ; 3 and make thy supplication 
 unto thy LORD. 
 
 1 By disposing and enlarging it to receive the truth, and wisdom, and 
 prophecy ; or, by freeing thee from uneasiness and ignorance ? This 
 passage is thought to intimate the opening of Mohammed's heart, in his 
 infancy, or when he took his journey to heaven, by the angel Gabriel ; who 
 having wrung out the black drop, or seed of original sin, washed and cleansed 
 the same, and filled it with wisdom and faith (Al Beidawi, Yahya. Vide 
 Abulf. Vit. Moh. p. 8 and 33 ; Prid. Life of Mohamet, p. 105, &c.) : but some 
 think it relates to the occasion of the preceding chapter (Al Beidawi). 
 
 2 i.e., Of thy sins committed before thy mission ; or of thy ignorance, or 
 trouble of rnind. 
 
 3 Or When thou shall have finished thy prayer, labour in preaching the 
 faith. ( Al Beidawi.) 
 
 XCV 
 
 THE CHAPTER OF THE FIG 
 
 Where it was revealed is disputed. 
 
 IN THE NAME OF THE MOST MERCIFUL GOD. 
 
 BY the fig, and the olive ; * and by Mount Sinai, and this 
 territory of security ; 2 verily we created man of a most 
 excellent fabric ; afterwards we rendered him the vilest of 
 the vile : 3 except those who believe and work righteousness ; 
 
 1 GOD, say the commentators, swears by these two fruits, because of their 
 great uses and virtues : for the fig is wholesome and of easy digestion, and 
 physically good to carry off phlegm, and gravel in the kidneys or bladder, 
 and to remove obstructions of the liver and spleen, and also cures the piles 
 and the gout, &c. ; the olive produces oil, which is not only excellent to 
 eat, but otherwise useful for the compounding of ointments (Al Beidawi, 
 Al Zamakh.); the wood of the olive- tree, moreover, is good for cleansing the 
 teeth, preventing their growing rotten, and giving a good odour to the mouth, 
 for which reason the prophets, and Mohammed in particular, made use of 
 no other for toothpicks (Al Zamakh.). Some, however, suppose that these 
 words do not mean the fruits or trees above mentioned, but two mountains 
 in the Holy Land, where they grow in plenty ; or else the temple of Damascus 
 and that at Jerusalem (Al Zamakh., Yahya, Al Beidawi, Jallal.) 
 
 2 viz., The territory of Mecca. (Sale, Prel. Disc. Sect. IV.) These words 
 seem to argue the chapter to have been revealed there. 
 
 3 i.e., As the commentators generally expound this passage, We created 
 man of comely proportion of body, and great perfection of mind ; and yet 
 
CHAP, xcvi.] CONGEALED BLOOD 585 
 
 for they shall receive an endless reward. What therefore 
 shall cause thee to deny the day of judgment after this P 1 
 Is not GOD the most wise judge ? 
 
 XCVI 
 
 THE CHAPTER OF CONGEALED BLOOD 
 
 Revealed at Mecca. 2 
 
 IN THE NAME OF THE MOST MERCIFUL GOD. 
 
 READ, in the name of thy LORD, who hath created all 
 things ; who hath created man of congealed blood. 3 
 Read, by thy most beneficent LORD ; 4 who taught the use of 
 the pen; who teacheth man that which he knoweth not. 
 Assuredly. Verily man becometh insolent, because he 
 seeth himself abound in riches. 5 Verily unto thy LORD 
 shall be the return of all. What thinkest thou as to him who 
 forbiddeth our servant, when he prayeth ? 6 What thinkest 
 thou ; if he follow the right direction ; or command piety ? 
 What thinkest thou ; if he accuse the divine revelations of 
 falsehood, and turn his back ? Doth he not know that GOD 
 seeth ? Assuredly. Verily, if he forbear not, we will drag 
 him by the forelock, 7 the lying, sinful forelock. And let him 
 
 we have doomed him, in case of disobedience, to be an inhabitant of hell. Some, 
 however, understand the words of the vigorous constitution of man in the 
 prime and strength of his age, and of his miserable decay when he becomes 
 old and decrepit : but they seem rather to intimate the perfect state of 
 happiness wherein man was originally created, and his fall from thence, in 
 consequence of Adam's disobedience, to a state of misery in this world, 
 and becoming liable to one infinitely more miserable in the next. (Vide 
 Marracc. in loc. p. 809). 
 
 1 Some suppose these words directed to Mohammed, and others to man 
 in general, by way of apostrophe. 
 
 * The first five verses of this chapter, ending with the words, Who taught 
 man that which he knew not, are generally allowed to be the first passage of 
 the Koran which was revealed, though some give this honour to the seventy- 
 fourth chapter, and others to the first, the next, they say, being the sixty- 
 eighth. 
 
 3 All men being created of thick or concreted blood (see Chap. XXII.), 
 except only Adam, Eve, and Jesus. (Yahya.) 
 
 4 These words, containing a repetition of the command, are supposed to 
 be a reply to Mohammed, who, in answer to the former words spoken by 
 the angel, had declared that he could not read, being perfectly illiterate ; 
 and intimate a promise that GOD, who had inspired man with the art of 
 writing, would graciously remedy this defect in him. (Al Beidawi.) 
 
 5 The commentators agree the remaining part of the chapter to have 
 Veen revealed against Abu Jahl, Mohammed's great adversary. 
 
 6 For Abu Jahl threatened that if he caught Mohammed in the act of 
 adoration, he would set his foot on his neck ; but when he came and saw 
 him in that posture, he suddenly turned back as in a fright, and, being asked 
 what was the matter, said there was a ditch of fire between himself and 
 Mohammed, and a terrible appearance of troops to defend him. (Al Beidawi. ) 
 
 7 See Chap. XI. p. 217. 
 
586 THE KORAN [CHAP. xcvm. 
 
 call his council 1 to his assistance : we also will call the infernal 
 guards to cast him into hell. Assuredly. Obey him not: 
 but continue to adore God ; and draw nigh unto him. 
 
 1 i.e., The council or assembly of the principal Meccans, the far greater 
 part of whom adhered to Abu Jahl. 
 
 XCVII 
 
 THE CHAPTER OF AL KADR 
 
 Where it was revealed is disputed. 
 
 IN THE NAME OF THE MOST MERCIFUL GOD. 
 
 VERILY we sent down the Koran in the night of Al Kadr. 1 
 And what shall make thee understand how excellent 
 the night of Al Kadr is ? The night of Al Kadr is better 
 than a thousand months. Therein do the angels descend, 
 and the spirit Gabriel also, by the permission of their LORD, 
 with his decrees concerning every matter. 2 It is peace, until 
 the rising of the morn. 
 
 1 The word Al Kadr signifies power, and honour or dignity, and also the 
 divine decree ; and the night is so named either from its excellence above 
 all other nights in the year, or because, as the Mohammedans believe, the 
 divine decrees for the ensuing year are annually on this night fixed and settled, 
 or taken from the preserved table by GOD'S throne, and given to the angels 
 to be executed. (Chap. XLIV.) On this night Mohammed received his 
 first revelations ; when the Koran say the commentators, was sent down 
 from the aforesaid table, entire and in one volume, to the lowest heaven, 
 from whence Gabriel revealed it to Mohammed by parcels, as occasion re- 
 quired. The Moslem doctors are not agreed where to fix the night of Al 
 Kadr ; the greater part are of opinion that it is one of the last ten nights 
 of Ramadan, and, as is commonly believed, the seventh of those nights, 
 reckoning backwards ; by which means it will fall between the 2$rd and 24th 
 days of that month. (Al Zamakh., Al Beidawi, Jallalo'ddin.) 
 
 * See the preceding note, and Chap. XLIV. p. 479. 
 
 xcvm 
 
 THE CHAPTER OF THE EVIDENCE 1 
 
 Where it was revealed is disputed. 
 
 IN THE NAME OF THE MOST MERCIFUL GOD. 
 
 THE unbelievers among those to whom the scriptures 
 were given, and among the idolaters, did not stag- 
 ger, 2 until the clear evidence 3 had come unto them : an 
 
 1 Some entitle this chapter, from the first words, Did not. 
 
 8 i.e., Did not waver in their religion, or in their promises to follow the 
 truth, when an apostle should come unto them. For the commentators 
 pretend that before the appearance of Mohammed, the Jews and Christians, 
 as well as the worshippers of idols, unanimously believed and expected the 
 coming of that prophet, until which time they declared they would persevere 
 in their respective religions, and then would follow him ; but when he came, 
 they rejected him through envy. (Al Beidawi.) 
 
 8 viz., Mohammed, or the Koran. 
 
CHAP, xcix.] THE EARTHQUAKE 587 
 
 apostle from GOD, rehearsing unto them pure books of revela- 
 tions ; wherein are contained right discourses. Neither 
 were they unto whom the scriptures were given divided 
 among themselves, until after the clear evidence had come 
 unto them. 1 And they were commanded no other in the 
 scriptures than to worship GOD, exhibiting unto him the pure 
 religion, and being orthodox ; and to be constant at prayer, 
 and to give alms : 2 and this is the right religion. Verily 
 those who believe not, among those who have received the 
 scriptures, and among the idolaters, shall be cast into the fire 
 of hell, to remain therein for ever. These are the worst of 
 creatures. But they who believe, and do good works ; 
 these are the best of creatures : their reward with their 
 LORD shall be gardens of perpetual abode, through which 
 rivers flow ; they shall remain therein for ever. GOD will 
 be well pleased in them ; and they shall be well pleased in 
 him. This is prepared for him who shall fear his LORD. 
 
 XCIX 
 
 THE CHAPTER OF THE EARTHQUAKE 
 
 Where it was revealed is disputed. 
 
 IN THE NAME OF THE MOST MERCIFUL GOD. 
 
 WHEN the earth shall be shaken by an earthquake ; 3 
 and the earth shall cast forth her burdens; 4 and a 
 man shall say, What aileth her ? On that day the earth shall 
 declare her tidings, for that thy LORD will inspire her. 5 On 
 that day men shall go forward in distinct classes, that they 
 may behold their works. And whoever shall have wrought 
 good of the weight of an ant, 6 shall behold the same. And 
 whoever shall have wrought evil of the weight of an ant, 
 shall behold the same. 
 
 1 But when the promised apostle was sent, and the truth became manifest 
 to them, they withstood the clearest conviction, differing from one another 
 in their opinions ; some believing and acknowledging Mohammed to be 
 the prophet foretold in the scriptures, and others denying it. (Al Beidawi.) 
 
 a But these divine precepts in the law and the gospel have they corrupted, 
 changed, and violated. (Al Beidawi.) 
 
 3 This earthquake will happen at the first, or, as others say, at the second 
 blast of the trumpet. (Al Zamakh., Al Beidawi. Sale, Prel. Disc. Sect. IV. 
 
 4 viz. The treasures and dead bodies within it. (Chap. LXXXIV.) 
 
 5 i.e., Will inform all creatures of the occasion of her trembling, and casting 
 forth her treasures and her dead, by the circumstances which shall imme- 
 diately attend them. Some say the earth will at the last day be miraculously 
 enabled to speak, and will give evidence of the actions of her inhabitants. 
 (Al Beidawi. Sale, Prel. Disc. Sect. IV.) 
 
 See Chap. IV. p. 78. 
 
588 THE KORAN [CHAP. ci. 
 
 THE CHAPTER OF THE WAR-HORSES WHICH RUN SWIFTLY 
 
 Where it was revealed is disputed. 
 
 IN THE NAME OF THE MOST MERCIFUL GOD. 
 
 BY the war-horses which run swiftly to the battle, with a 
 panting noise ; and by those which strike fire by 
 dashing their hoofs against the stones ; and by those which 
 make a sudden incursion on the enemy early in the morning, 
 and therein raise the dust, and therein pass through the 
 midst of the adverse troops i 1 verily man is ungrateful unto 
 his LORD ; and he is witness thereof : and he is immoderate 
 in the love of worldly good. Doth he not know, therefore, 
 when that which ^'s in the graves shall be taken forth and 
 that which is in men's breasts shall be brought to light, that 
 their LORD will, on that day, be fully informed concerning 
 them? 
 
 1 Some will have it that not horses, but the camels which went to the 
 battle of Bedr, are meant in this passage (Yahya, ex trad. All Ebn Abi 
 Taleb). Others interpret all the parts of the oath of the human soul (Al 
 Beidawi) ; but their explanations seem a little forced, and are therefore here 
 omitted. 
 
 CI 
 
 THE CHAPTER OF THE STRIKING 
 
 Revealed at Mecca. 
 
 IN THE NAME OF THE MOST MERCIFUL GOD. 
 
 'HpHE striking I 1 What is the striking ? And what 
 J[ shall make thee to understand how terrible the 
 striking will be ? On that day men shall be like moths 
 scattered abroad, and the mountains shall become like 
 carded wool of various colours driven by the wind. More- 
 over he whose balance shall be heavy with good works, shall 
 lead a pleasing life : but as to him whose balance shall be 
 light, his dwelling shall be the pit of hell: 2 What shall make 
 thee to understand how frightful the pit of hell is ? It is a 
 burning fire. 
 
 1 This is one of the names or epithets given to the last day, because it will 
 strike the hearts of all creatures with terror. (Al Beidawi, Jallalo'ddin.^ 
 
 * The original word Hawiyat is the name of the lowest dungeon of hell, 
 and properly signifies a deep pit or gulf. 
 
CHAP, cm.] THE AFTERNOON 589 
 
 CII 
 
 THE CHAPTER OF THE EMULOUS DESIRE OF MULTIPLYING 
 
 Wheie it was revealed is disputed. 
 
 IN THE NAME OF THE MOST MERCIFUL GOD. 
 
 THE emulous desire of multiplying riches and children 
 employeth you, until ye visit the graves. 1 By no 
 means should ye thus employ your time : hereafter shall ye 
 know your folly. Again, By no means : hereafter shall ye 
 know your Jolly. By no means : if ye knew the consequence 
 hereof with certainty of knowledge, ye would not act thus. 
 Verily ye shall see hell : again, ye shall surely see it with the 
 eye of certainty. Then shall ye be examined, on that day, 
 concerning the pleasures with which ye have amused yourselves 
 in this life. 
 
 1 i.e., Until ye die According to the exposition of some commentators, 
 the words should be rendered thus : The contending or vying in numbers 
 wholly employeth you, so that ye visit even the graves, to number the dead: to 
 explain which, they relate that there was a great dispute and contention 
 between the descendants of Abd Menaf and the descendants of Sahm, which 
 of the two families was the more numerous ; and it being found, on calcu- 
 lation, that the children of Abd Menaf exceeded those of Sahm, the Sahmites 
 said that their numbers had been much diminished by wars in the time of 
 ignorance, and insisted that the dead, as well as the living, should be taken 
 into the account ; and by this way of reckoning they were found to be 
 more than the descendants of Abd Menaf. (Al Zamakh., Al Beidawi, J allal.) 
 
 cm 
 
 THE CHAPTER OF THE AFTERNOON 
 
 Revealed at Mecca. 
 
 IN THE NAME OF THE MOST MERCIFUL GOD. 
 
 BY the afternoon j 1 verily man employeth himself in that 
 which will prove of loss 2 : except those who believe, 
 and do that which is right ; and who mutually recommend 
 the truth, and mutually recommend perseverance unto each 
 other. 
 
 1 Or the time from the sun's declination to his setting, which is one of the 
 five appointed times of prayer. The original word also signifies, The age, 
 or time in general. 
 
 * Or, "verily man's lot is cast upon the road to ruin." This sura was 
 recited in the mosque at Mecca by Mohammed shortly before he died. 
 
590 THE KORAN [CHAP. cv. 
 
 CIV 
 
 THE CHAPTER OF THE SLANDERER 
 
 Revealed at Mecca. 
 
 IN THE NAME OF THE MOST MERCIFUL GOD. 
 
 WOE unto every slanderer and backbiter i 1 who heapeth 
 up riches, and prepareth the same for the time to 
 come ! He thinketh that his riches will render him immortal. 
 By no means. He shall surely be cast into Al Hotama. 2 
 And who shall cause thee to understand what Al Hotama 
 is ? It is the kindled fire of GOD ; 3 which shall mount 
 above the hearts of those who shall be cast therein. Verily it 
 shall be as an arched vault above them, on columns of vast 
 extent. 
 
 1 This passage is said to have been revealed against Al Akhnas Ebn 
 Shpreik, or Al Walid Ebn al Mogheira, or Omeyya Ebn Khalf, who were all 
 guilty of slandering others, and especially the prophet. (Al Beidawi.) 
 
 2 Is one of the names of hell, or the name of one of its apartments (Sale, 
 Prel. Disc. Sect. IV.) ; which is so called because it will break in pieces what- 
 ever shall be thrown into it. 
 
 3 And therefore shall not be extinguished by any. (Al Beidawi.) 
 
 CV 
 
 THE CHAPTER OF THE ELEPHANT 
 
 Revealed at Mecca. 
 
 IN THE NAME OF THE MOST MERCIFUL GOD. 
 
 HAST thou not seen how thy LORD dealt with the masters 
 of the elephant ? * Did he not make their treacherous 
 
 1 This chapter relates to the following piece of history, which is famous 
 among the Arabs. Abraha Ebn al Sabah, surnamed Al Ashram, i.e., the 
 Slit-nosed, king or viceroy of Yaman, who was an Ethiopian (Sale, Prel. 
 Disc. Sect. I.), and of the Christian religion, having built a magnificent church 
 at Sanaa, with a design to draw the Arabs to go in pilgrimage thither, instead 
 of visiting the temple of Mecca, the Koreish, observing the devotion and 
 concourse of the pilgrims at the Caaba began considerably to diminish, sent 
 one Nofail, as he is named by some, of the tribe of Kenanah, who getting 
 into the aforesaid church by night, defiled the altar and walls thereof with 
 his excrements. At this profanation Abraha being highly incensed, vowed 
 the destruction of the Caaba, and accordingly set out against Mecca at the 
 head of a considerable army, wherein were several elephants, which he 
 had obtained of the king of Ethiopia, their numbers being, as some say, 
 thirteen, though others mention but one. The Meccans, at the approach of 
 so considerable a host, retired to the neighbouring mountains, being unable 
 to defend their city or temple : but GOD himself undertook the protection 
 of both. For when Abraha drew near to Mecca, and would have entered it, 
 the elephant on which he rode, which was a very large one, and named 
 Mahmud, refused to advance any nigher to the town, but knelt down when- 
 ever they endeavoured to force him that way, though he would rise and 
 march briskly enough if they turned him towards any other quarter . and 
 while matters were in this posture, on a sudden a large flock of birds, like 
 swallows, came flying from the sea coast, every one of which carried three 
 
CHAP, cv.] THE ELEPHANT 591 
 
 design an occasion of drawing them into error ; and send 
 against them flocks of birds, which cast down upon them 
 stones of baked clay ;* and render them like the leaves of 
 corn eaten by cattle ? 
 
 stones, one in each foot, and one in its bill ; and these stones they threw 
 down upon the heads of Abraha's men, certainly killing every one they struck. 
 Then GOD sent a flood, which swept the dead bodies, and some of those who 
 had not been struck by the stones, into the sea : the rest fled towards Yaman, 
 but perished by the way ; none of them reaching Sanaa, except only Abraha 
 himself, who died soon after his arrival there, being struck with a sort of 
 plague or putrefaction, so that his body opened, and his limbs rotted off by 
 piecemeal. It is said that one of Abraha's army, named Abu Yacsum, escaped 
 over the Red Sea into Ethiopia, and going directly to the king, told him the 
 tragical story : and upon that prince's asking him what sort of birds they 
 were that had occasioned such a destruction, the man pointed to one of them, 
 which had followed him all the way, and was at that time hovering directly 
 over his head, when immediately the bird let fall the stone, and struck him 
 dead at the king's feet. (Al Zamakh., Al Beidawi, Jallalo'ddin, Abulf. 
 Hist. Gen. &c. See Prid. Life of Mahomet, p. 61, &c., and D'Herbel. Bibl. 
 Orient. Art. Abrahah.) This remarkable defeat of Abraha happened the 
 very year Mohammed was born, and as this chapter was revealed before the 
 Hejra, and within fifty- four years, at least, after it came to pass, when several 
 persons who could have detected the lie, had Mohammed forged this story out 
 of his own head, were alive, it seems as if there was really something extra- 
 ordinary in the matter, which might, by adding some circumstances, have 
 been worked up into a miracle to his hands. Marracci (Refut. in Alcor. p. 
 823) judges the whole to be either a fable, or else a feat of some evil spirits, 
 of which he gives a parallel instance, as he thinks, in the strange defeat of 
 Brennus, when he was marching to attack the temple of Apollo at Delphi 
 (See Prid. Connection, part ii. book i. p. 25, and the authors there quoted.) 
 Dr. Prideaux directly charges Mohammed with coining this miracle, not- 
 withstanding he might have been so easily disproved, and supposes, without 
 anyfoun ation, that this chapter might not ha e een publishe 1 till Othman's 
 edition of the Koran (Sale, Prel. Disc. Se^t. III.), which was many years after, 
 when all might be dead who could remember anything of the above-mentioned 
 war. (Prid. Life of Mahomet, pp. 63, 64.) But Mohammed had no occasion 
 to coin such a miracle himself, to gain the temple of Mecca any greater 
 veneration : the Meccans were but too superstitiously fond of it, and obliged 
 him, against his inclinations and original design, to make it the chief place 
 of his newly invented worship. I cannot, however, but observe Dr. Prideaux's 
 partiality on this occasion, compared with the favourable reception he gives 
 to the story of the miraculous overthrow of Brennus and his army, which he 
 concludes in the following words : " Thus was GOD pleased in a very ex- 
 traordinary manner to execute his vengeance upon those sacrilegious wretches 
 for the sake of religion in general, how false and idolatrous soever that par- 
 ticular religion was, for which that temple at Delphos was erected." (Prid. 
 Connection, in the place above cited.) If it be answered, that the Gauls 
 believed the religion, to the devotions of which that temple was consecrated, 
 to be true (though that lie not certain), and therefore it was an impiety in 
 them to offer violence to it, whereas Abraha acknowledged not the holiness 
 of the Caaba, or the worship there practised, I reply, That the doctor, on 
 occasion of Cambyses being killed by a wound he accidentally received in 
 the same part of the body where he had before mortally wounded the Apis, 
 or bull worshipped by the Egyptians, whose religion and worship that prince 
 most certainly believed to be false and superstitious, makes the same reflection; 
 " The Egyptians," says he, " reckoned this as an especial judgment from 
 heaven upon him for that fact, and perchance they were not much out in it : 
 for it seldom happening in an affront given to any mode of worship, how 
 errrieous soever it may be, but that religion is in general wounded thereby." 
 1 These stones were of the same kind with those by which the Sodomites 
 
592 THE KORAN [CHAP. cvn. 
 
 CVI 
 
 THE CHAPTER OF KOREISH 
 
 Revealed at Mecca. 
 
 IN THE NAME OF THE MOST MERCIFUL GOD. 
 
 FOR the uniting of the tribe oj Koreish ; J their uniting in 
 sending forth the caravan of merchants and purveyors 2 
 in winter and summer : let them serve the LORD of this 
 house ; who supplieth them with food against hunger, 3 
 and hath rendered them secure from fear. 4 
 
 were destroyed (see Chap. XI.), and were no bigger than vetches, though 
 they fell with such force as to pierce the helmet and the man through, passing 
 out at his fundament. It is said also that on each stone was written the 
 name of him who was to be slain by it. 
 
 1 Some connect these words with the following, and suppose the natural 
 order to be, Let them serve the Lord of this house, for the uniting, &c. Others 
 connect them with the last words of the preceding chapter, and take the 
 meaning to be, that GOD had so destroyed the army of Abraha for the uniting 
 of the Koreish, &c. And the last opinion is confirmed by one copy, mentioned 
 by Al Beidawi, wherein this and the preceding make but one chapter. It may 
 not be amiss to observe, that the tribe of Koreish, the most noble among 
 all the Arabians, and of which was Mohammed himself, were the posterity 
 of Fehr, surnamed Koreish, the son of Malec, the son of Al Nadr, who was 
 descended in a right line from Ismael. Some writers say that Al Nadr bore 
 the surname of Koreish, but the more received opinion is that it was his 
 grandson Fehr, who was so called because of his intrepid boldness, the word 
 being a diminutive of Karsh, which is the name of a sea monster, very strong 
 and daring ; though there be other reasons given for its imposition. (Vide 
 Gagnier, Vie de Mah. t. I, pp. 44 and 46.) 
 
 3 It was Hashem, the great-grandfather of Mohammed, who first appointed 
 the two yearly caravans here mentioned (Sale, Prel. Disc. Sect. I.); one of 
 which set out in the winter for Yaman, and the other in summer for Syria. 
 (Al Zamakh., Jallal., Al Beidawi.) 
 
 3 By means of the aforesaid caravans of purveyors ; or, Who supplied 
 them with food in time of a famine, which those of Mecca had suffered. (Al 
 Beidawi.) 
 
 4 By delivering them from Abraha and his troops ; or, by making the 
 territory of Mecca a place of security. 
 
 CVII 
 
 THE CHAPTER OF NECESSARIES 
 
 Where it was revealed is disputed. 
 
 IN THE NAME OF THE MOST MERCIFUL GOD. 
 
 WHAT thinkest thou of him who denieth the future 
 judgment as a falsehood ? // is he who pusheth 
 away the orphan ; * and stirreth not up others to feed the poor. 
 
 1 The person here intended, according to some, was Abu J ahl, who turned 
 away an orphan, to whom he was guardian, and who came to him naked, 
 and asked for some relief out of his own money. Some say it was Abu 
 Sofian, who, having killed a camel, when an orphan begged a piece of the 
 
CHAP, cvni.] AL CAWTHAR 593 
 
 Woe be unto those who pray, and who are negligent at their 
 prayer ; who play the. hypocrites, and deny necessaries 1 
 to the needy. 
 
 flesh, beat him away with his staff ; and others think it was Al Walid Ebn 
 al Mogheira, &c. 
 
 1 The original word Al Maun properly signifies utensils, or whatever is of 
 necessary use, as a hatchet, a pot, a dish, and a needle, to which some add a 
 bucket and a hand-mill ; or, according to a tradition of Ayesha, fire, water, and 
 salt ; and this signification it bore in the time of ignorance : but since the 
 establishment of the Mohammedan religion, the word has been used to denote 
 alms, either legal or voluntary ; which seems to be the true meaning in this 
 place. 
 
 CVIII 
 
 THE CHAPTER OF AL CAWTHAR 
 
 Revealed at Mecca. 1 
 
 IN THE NAME OF THE MOST MERCIFUL GOD. 
 
 VERILY we have given thee Al Cawthar. 2 Wherefore 
 pray unto thy LORD ; and slay the victims* Verily he 
 who hateth thee shall be childless. 4 
 
 1 There are some, however, who think it to have been revealed at Medina. 
 
 8 This word signifies abundance, especially of good, and thence the gift of 
 wisdom and prophecy, the Koran, the office of intercessor, &c. Or it may imply 
 abundance of children, followers, and the like. It is generally, however, 
 expounded of a river in paradise of that name, whence the water is derived 
 into Mohammed's pond, of which the blessed are to drink before their admis- 
 sion into that place. (Sale, Prel. Disc. Sect. IV.) According to a tradition 
 of the prophet's, this river, wherein his Lord promised him abundant good, 
 is sweeter than honey, whiter than milk, cooler than snow, and smoother 
 than cream ; its banks are of chrysolites, and the vessels to drink thereout 
 of silver; and those who drink of it shall never thirst. (AlBeidawi, Jallal., &c.) 
 
 Euthymius Zigabenus (In Panoplia Dogmat. inter Sylburgii Saracenic, 
 p. 29), instead of Cauthar, reading Canthar, supposes the word to have 
 the same signification in Arabic as in Greek, and translates the two first 
 verses of the chapter thus: 'H/uets Seo&Ka/j^v aoirbv Kavdapov, Kel evcu irpbs 
 rbv Kvpt.6v <rou, Kal <r<pd^ov i.e., We have given thee the beetle ; wherefore pray 
 unto thy LORD, and slay it ; and then he cries out, wonderful and magnifi- 
 cent sacrifice, worthy of the legislator! 
 
 3 Which are to be sacrificed at the pilgrimage in the valley of Mina. Al 
 Beidawi explains the words thus : Pray with fervency and intense devotion, 
 not out of hypocrisy ; and slay the fatted camels and oxen, and distribute 
 the flesh among the poor ; for he says this chapter is the counterpart of the 
 preceding, exhorting to those virtues which are opposite to the vices there 
 condemned. 
 
 4 These words were revealed against Al As Ebn Wayel, who, on the death 
 of Al Kasem, Mohammed's son, called that prophet Abtar, which signifies 
 one who has no children or posterity. (Jallalo'ddin.) 
 
594 THE KORAN [CHAP. cs. 
 
 CIX 
 
 THE CHAPTER OF THE UNBELIEVERS 
 
 Revealed at Mecca. 
 
 IN THE NAME OF THE MOST MERCIFUL GOD. 
 
 SAY : O unbelievers, 1 I will not worship that which ye 
 worship ; nor will ye worship that which I worship. 
 Neither do I worship that which ye worship ; neither do ye 
 worship that which I worship. Ye have your religion, and I 
 my religion. 
 
 1 It is said that certain of the Koreish once proposed to Mohammed that 
 if he would worship their gods for a year, they would worship his GOD for 
 the same space of time ; upon which this chapter was revealed. (Tallalo'- 
 ddin, Al Beidawi.) 
 
 cx 
 
 THE CHAPTER OF ASSISTANCE 
 
 Revealed at Mecca. 
 
 IN THE NAME OF THE MOST MERCIFUL GOD. 
 
 WHEN the assistance of GOD shall come, and the 
 victory ; * and thou shalt see the people enter into 
 the religion of GOD by troops : 2 celebrate the praise of thy 
 LORD, and ask pardon of him ; 3 for he is inclined to forgive. 
 
 1 i.e.. When GOD shall cause thee to prevail over thy enemies, and thou 
 shalt take the city of Mecca. 
 
 8 Which happened in the ninth year of the Hejra, when, Mohammed 
 having made himself master of Mecca, and obliged the Koreish to submit to 
 him, the rest of the Arabs came in to him in great numbers, and professed 
 Islam. (Sale, Prel. Disc. Sect. II.) 
 
 3 Most of the commentators agree this chapter to have been revealed 
 before the taking of Mecca, and suppose it gave Mohammed warning of his 
 death ; for they say that when he read it Al Abbas wept, and being asked 
 by the prophet what was the reason of his weeping, answered, Because it 
 biddeth thee to prepare for death ; to which Mohammed replied, It is as thou 
 sayest. (Al Beidawi.) And hence, adds Jallalo'ddin, after the revelation 
 of this chapter the prophet was more frequent in praising and asking pardon 
 of GOD, because he thereby knew that his end approached ; for Mecca was 
 taken in the eighth year of the Hejra, and he died in the beginning of the 
 tenth. 
 
CHAP, cxii.] THE DECLARATION OF GOD'S UNITY 595 
 
 CXI 
 
 THE CHAPTER OF ABU LAHEB 
 
 Revealed at Mecca. 
 
 IN THE NAME OF THE MOST MERCIFUL GOD. 
 
 THE hands of Abu Laheb shall perish, 1 and he shall 
 perish. 2 His riches shall not profit him, neither 
 that which he hath gained. 3 He shall go down to be burned 
 into flaming fire ; 4 and his wife also, 5 bearing wood, 6 having 
 on her neck a cord of twisted fibres of a palm-tree. 
 
 1 Abu Laheb was the surname of Abd'al Uzza, one of the sons of Abd'al- 
 motalleb, and uncle to Mohammed. He was a most bitter enemy to his 
 nephew, and opposed the establishment of his new religion to the utmost 
 of his power. When that prophet, in obedience to the command he had 
 received to admonish his near relations (Sale, Prel. Disc. Sect. II.), had called 
 them together, and told them he was a warner sent unto them before a grievous 
 chastisement, Abu Laheb cried out, Mayest thou perish/ Hast thou called 
 us together for this ? and took up a stone to cast at him. Whereupon this 
 passage was revealed. (Al Beidawi, Jallalo'ddin, &c.) By the hands of 
 Abu Laheb some commentators, by a synecdoche, understand his person ; 
 others, by a metonymy, his affairs in general, they being transacted with 
 those members ; or his hopes in this world and the next. 
 
 * He died of grief and vexation at the defeat his friends had received at 
 Bedr, surviving that misfortune but seven days. (Abulf. Vit. Moh. p. 57.) 
 They add, that his corpse was left above ground three days, till it stank, 
 and then some negroes were hired to bury him. (Al Beidawi.) 
 
 3 And accordingly his great possessions, and the rank and esteem in which 
 he lived at Mecca, were of no service to him, nor could protect him against 
 the vengeance of GOD. Al Beidawi mentions also the loss of his son Otha, 
 who was torn to pieces by a lion in the way to Syria, though surrounded 
 by the whole caravan. 
 
 4 Arab, ndr dhdt laheb ; alluding to the surname of Abu Laheb, which 
 signifies the lather of flames. 
 
 5 Her name was Omm Jemil; she was the daughter of Harb, and sister 
 of Abu Sofian. 
 
 6 For fuel in hell ; because she fomented the hatred which her husband 
 bore to Mohammed ; or, bearing a bundle of thorns and brambles, because she 
 carried such, and strewed them by night in the prophet's way. (Al Beidawi, 
 Jallalo'ddin.) 
 
 CXII 
 
 THE CHAPTER OF THE DECLARATION OF GOD'S UNITY 
 
 Where it was revealed is disputed. 
 
 IN THE NAME OF THE MOST MERCIFUL GOD. 
 
 SAY, God is one GOD ; the eternal God : he begetteth not, 
 neither is he begotten and there is not any one like 
 iinto him. 
 
 1 This chapter is held in particular veneration by the Mohammedans, 
 and declared, by a tradition of their prophet, to be equal in value to a third 
 part of the whole Koran. It is said to have been revealed in answer to the 
 Koreish, who asked Mohammed concerning the distinguishing attributes 
 of the GOD he invited them to worship. (Al Beidawi.) 
 
596 THE KORAN [CHAP. cxiv. 
 
 CXIII 
 
 THE CHAPTER OF THE DAYBREAK 
 
 Where it was revealed is disputed. 
 
 IN THE NAME OF THE MOST MERCIFUL GOD. 
 
 SAY, I fly for refuge unto the LORD of the daybreak, 1 that 
 he may deliver me from the mischief of those things which 
 he hath created ; 2 and from the mischief of the night, when 
 it cometh on ; 3 and from the mischief of women blowing on 
 knots ; 4 and from the mischief of the envious, when he 
 envieth. 
 
 1 The original word properly signifies a rliaving, and denotes, says Al 
 Beidawi, the production of all things in general, from the darkness of privation 
 to the light of existence, and especially of those things which proceed from 
 others, as springs, rain, plants, children, &c., and hence it is used more 
 particularly to signify the breaking forth of the light from darkness. 
 
 2 i.e., From the mischiefs proceeding either from the perverseness and 
 evil choice of those beings which have a power to choose, or the natural 
 effects of necessary agents, as fire, poison, &c., the world being good in the 
 whole, though evils may follow from those two causes. (Al Beidawi.) 
 
 3 Or, from the mischief of the moon, when she is eclipsed. 
 
 * The commentators relate that Lobeid, a Jew, with the assistance of his 
 daughters, bewitched Mohammed, by tying eleven knots on a cord, which 
 they hid in a well ; whereupon Mohammed falling ill, GOD revealed this 
 chapter and the following, and Gabriel acquainted him with the use he was to 
 make of them, and of the place where the cord was hidden. The prophet 
 sent Ali to fetch the cord, and the same being brought, he repeated the two 
 chapters over it, and at every verse (for they consist of eleven) a knot was 
 loosed, till on finishing the last words, he was entirely freed from the charm. 
 
 CXIV 
 
 THE CHAPTER OF MEN 
 
 Where it was revealed is disputed. 1 
 
 IN THE NAME OF THE MOST MERCIFUL GOD. 
 
 SAY, I fly for refuge unto the LORD of men, the king of 
 men, the GOD of men, that he may deliver me from the 
 mischief of the whisperer who slyly withdraweth, 2 who 
 whispereth evil suggestions into the breasts of men ; from 
 genii and men. 
 
 1 This chapter was revealed on the same occasion as Chap. CXIII. 
 1 i.e., The devil ; who withdraweth when a man mentioneth GOD, or 
 hath recourse to his protection. 
 
 FINIS. 
 
INDEX 
 
 TO THE KORAN AND THE NOTES THEREON 
 
 Aaron, 206, 418 
 
 and the Golden Calf, 158, 311 
 Abbas, Al, 81, 176, 180 
 
 taken at Bedr, and obliged to ran- 
 som himself, 176 
 professes Islam, 176 
 acknowledges a passage of the 
 Koran to be fulfilled in respect 
 to himself, 176 
 
 remarkable for his loud voice, 176 
 reproached by Ali, 180 
 Abd Menaf, 589 
 
 Abd'allah, father of Mohammed, 439 
 Abdallah Dhu'lbajadin, 193 
 Abda'llah Ebn Johair, 63 
 Abdalla Ebn Kelabah, 580 
 Abda'llah Ebn Obba Solul, 60, 64, 
 
 191, 344, 348, 407, 537 
 admired for his person and elo- 
 quence, 537 
 raises and inflames a scandalous 
 
 story of Ayesha, 344 
 is present at an interview between 
 Mohammed and his adversaries, 
 407 
 promises to assist the Nadirites 
 
 but fails them, 529 
 endeavours to debauch Moham- 
 med's men at Ohod, 60 
 excused from going on the expedi- 
 tion to Tabuc, 185 
 desires Mohammed's prayers in his 
 
 last sickness, 191 
 asks to be buried in the prophet's 
 
 shirt, 191 
 
 Abdallah Ebn Omm Mactum, 570 
 Abda'llah Ebn Rawaha, 368 
 
 Abda'llah Ebn Saad, 129 
 Abd'allah Ebn Salam, 92, 95, 267, 
 
 485 
 
 Abd'almotalleb, 439 
 Abd'alrahman Ebn Awf, 78 
 Abel, the story of, 102 
 Abes, 260 
 
 Abraha al Ashram, 220 
 Abraha Ebn al Sabah, 590 
 Abraham, 126, 300, 319, 363, 389, 
 
 408, 438, 447, 469, 474, 531 
 and Nimrod, 38 
 and the angels, 218 
 .and the stones, 47 
 at Mecca, 57 
 
 neither a Jew nor a Christian, 53 
 sacrifices birds, 38 
 sacrifices his son, 439 
 the Friend of God, 90 
 the Guests of, 503 
 the message to, 55 
 tried by certain words, 19 
 the Chapter of, 245 
 Abu Amer, 194, 195 
 Abu Beer, 345, 394, 452, 486 
 
 attends Mohammed in his flight 
 
 from Mecca, 185 
 
 bears testimony to the truth of 
 Mohammed's journey to heaven, 
 277 
 his wager with Obba Ebn Khalf, 
 
 394 
 
 strikes a Jew on the face for speak- 
 ing irreverently of God, 68 
 gives all he has towards the expedi- 
 tion of Tabuc, 190 
 purchases Belal, 583 
 compared to Abraham, 176 
 Abu Carb Asaad, 480 
 
 597 
 
598 
 
 INDEX 
 
 Abu Jahl, 327, 358, 55i, 562, 585, 
 
 592 
 
 Abu Khaithama, 197 
 Abu Kobeis, Mount, 329 
 Abu Laheb, Chapter of, 595 
 Abu Lobaba, 170 
 Abu Mamer, 407 
 Abu Rafe al Koradhi, 55 
 Abu Sofian, 63, 66, 406, 527, 531 
 Abu Taleb, 196, 443 
 Abu'l Ashadd Ebn Calda, 581 
 Abu'l A'war al Salami, 406 
 Abu'l Jandal, 260 
 Abu'l Jowadh, 187 
 Acrema Ebn Abi Jahl, 406 
 Ad, the Tribe of, 147, 217, 39* 459, 
 
 464, 500, 504, 509, 549, 579 
 Adam, 140, 165, 563 
 a legend of, 273 
 and Jesus, 52 
 at Ceylon, 6 
 chosen by God, 46 
 names all things, 5 
 stature of, 6 
 the Story of, 5 
 posterity called forth, 162 
 Adi Ebn Rabia, 562 
 Adoration, the Chapter of, 404, 463 
 Adulterers stoned, 104 
 Adultery, 45, 343 
 
 evidence required, 74 
 Affinity and marriage, 75 
 Afik, 476 
 
 Afternoon, Chapter of the, 589 
 Ahkaf, Al, the Chapter of, 484 
 Ahmed, the name of, 534 
 Ailah, The Jews of, n, 161 
 Akhnas Ebn Shoraik, Al, 29, 547, 590 
 Akra Ebn Habes, 497 
 Alexander the Great, 294 
 Ali, 413, 479, 564 
 
 promulgates the ninth chapter, 178 
 strikes off Okba's head, 356 
 Allat, the idol, 37, 89, 279, 452, 508 
 Alms, the distribution of, 187 
 Almsgiving, 25, 31, 37, 40, 135, 190 
 Amalek, 148 
 Amena, Tomb of, 196 
 Amer Ebn al Sacan, 195 
 Amer Ebn al Tofail, 241 
 Amer, Tribe of, 485 
 Amina and the signet, 446 
 Ammar Ebn Yases, 260, 268 
 Amru Ebn Awf, 194, 195 
 Amru Ebn Jahash, 99 
 
 Amru Ebn Lohai, 136, 201 
 Angels at the battle of Bedr, 60 
 
 and Zacharias, 48 
 
 belief in, accepted, 42 
 
 Chapter of the, 426 
 
 different orders of, 426 
 
 on the last day, 550 
 
 the Guardian, 500 
 
 worship Adam, 6, 140, 253, 278, 
 
 290, 448 
 
 Animals at the resurrection, 122 
 Animals that have died of them- 
 selves forbidden as food, 24 
 Ans Ebn al Nadar at the battle of 
 
 Ohod, 62 
 
 Ansars, 193, 195, 408, 528 
 Ant, Chapter of the, 368 
 
 referred to, 78 
 Antichrist, 477 
 Antioch, the Martyr of, 431 
 Ants, the valley of, 370 
 Apes, Jews turned into, 161 
 Apostates from Islam, 107 
 Apostles before Mohammed, 62, 68 
 
 Jewish and Christian, acknow- 
 ledged, 42 
 
 of Jesus, the, 50 
 
 two at Antioch, 431 
 Apparel for worship, 142 
 Arabs forsaking Mohammedism, 107 
 
 their acuteness, 138 
 
 their customs in relation to divorce, 
 407 
 
 bury their daughters alive, 135 
 
 their chief idols, 135 
 
 their superstitions in relation to 
 eating, 135, 352 
 
 used to worship naked, and why, 
 142 
 
 their injustice to orphans and 
 women, 90 
 
 deem the birth of a daughter a mis- 
 fortune, 261 
 
 the reconciliation of their tribes 
 
 deemed miraculous, 175 
 Araf, Al, the Chapter of, 139 
 Arafat, Mount, 28 
 Arbad Ebn Rabiah, 241 
 Ark, the, 213 
 
 Ark of the Covenant, the, 35 
 As Ebn Wayel Al, 256, 303 
 Asad, the tribe of, 85, 192, 193, 485, 
 
 499 
 
 Asaf, son of Barachia, 372, 446 
 Ashama, King of Ethiopia, 70, in 
 
INDEX 
 
 599 
 
 Ashath Ebn Kais, 417 
 
 Ashja, tribe of, 193 
 
 Asia, daughter of Mozahem, wife of 
 
 Pharaoh, 207, 544 
 Aslam, tribe of, 193, 485, 493 
 Asma bint Abu Beer, 532 
 Asram and Sarim, 293 
 Assembly, Chapter of the, 535 
 Assistance, Chapter of, 594 
 Aswad Ebn Abd Yaghuth, Al, 256 
 Aswad Ebn al Motalleb, Al, 256 
 Aws, Al, the Jewish tribe of, 13, 57, 
 
 58, 498 
 
 Ayesha, 344, 412, 416, 541, 542 
 Azer (Terah), 126 
 Azrael, the angel of death, 376, 455 
 
 B 
 
 Baalbec, 440 
 Babel, the Tower of, 258 
 Babel, the two angels at, 16 
 Bahira, 114 
 
 Bahman, King of Persia, 272 
 Baker's dream, the, 229 
 Bakthnasr (Nebuchadnezzar), 272 
 Balaam, 163 
 Balance, the, 522 
 
 Balkis, Queen of Sheba, visits Solo- 
 mon, 371 
 
 Bargains to be witnessed, 41 
 Barnabas, the Gospel of, 51, 141 
 Battle Array, the Chapter of, 533 
 Becca, otherwise Mecca, 57 
 Bedr, the battle of, 43, 60, 166, 167, 
 
 176 
 
 Bees inspired, 262 
 Beida, Al, 175 
 Belal, 260, 583 
 Believer, Chapter of the, 456 
 Believers encouraged, 63 
 Benjamin, the story of, 234 
 Bismillah, the, i, 24 
 Birds and stories, the, 590 
 
 miracle of the, 38 
 Blood forbidden, 24 
 Bodeil, 115 
 
 Brightness, Chapter of the, 583 
 Burning bush, the, 306 
 Butler's dream, the, 229 
 
 Caab Eba Asad, 411 
 
 Caab Ebn al Ashraf, 54, 80, 81, 244, 
 
 527 
 Caab Ebn Malec, 197, 368 
 
 Caab Ebn Zeid, 528 
 
 Caaba, the, 57, 113, 329, 330 
 
 Cafur, 563 
 
 Cain, the story of, 102 
 
 Caleb, 100, 101 
 
 Calf, the Golden, 8, 15, 158, 311 
 
 Call to prayer, the, 107 
 
 Camel of Saleh, the, 149 
 
 Calumny forbidden, 93 
 
 Canaan the unbeliever, 214 
 
 Cattle, mutilation of, 89 
 
 the Chapter of, 118 
 
 to be eaten, 97 
 Cave, Chapter of the, 284 
 Cawthar, Al, Chapter of, 593 
 Celestial Signs, Chapter of the, 575 
 Ceylon, 6 
 
 Charity enjoined, 78 
 Chess, 112 
 
 Children to be protected, 275 
 Children of Israel, Chapter of the, 271 
 Christians, 10 
 
 and the monopoly of paradise, 17 
 
 as friends, in 
 
 no friendship with, 106 
 Cleaving in Sunder, Chapter of, 573 
 Colabah, 580 
 Collar, the, 240 
 
 Confederates, Chapter of the, 406 
 Congealed Blood, Chapter of, 585 
 Consultation, Chapter of, 468 
 Corsi, the, 37 
 Counsel, Chapter of, 468 
 Covered, Chapter of the, 559 
 Cow, Chapter of the, 2 
 
 sacrifice of the red, n 
 Creation of man, the, 448 
 Creator, Chapter of the, 426 
 Crimes, punishments for, 103 
 Crucifixion in Egypt, 155 
 Cyrus, 272 
 
 Dahia, the plain of, 162 
 Damascus, 476 
 Daughters a misfortune, 261 
 David, no, 444 
 
 his and Solomon's judgment, 322 
 
 as armourer, 323 
 
 and Goliath, 36, 272 
 
 birds and mountains sing praises 
 with him, 444 
 
 his repentance for taking the wife 
 of Uriah, 445 
 
600 
 
 INDEX 
 
 Daybreak, Chapter of the, 579, 596 
 
 distinguishable by the black and 
 
 white threads, 26 
 Days of Creation, the, 464 
 
 of commemoration appointed, 329 
 Death comes to all, 62 
 Declaration of Immunity, the, 177 
 Deluge, the, 214 
 Debtors to be dealt with generously, 
 
 4i 
 Debts to be recorded in writing, 41 
 
 to be witnessed, 41 
 Delivering, Chapter of the, 544 
 Dhacwan the Ifrit, 372 
 Dhu'lhamar al Aswad al Ansi, 107 
 Dhu'lnun, 324 
 Dhu'lkarnein, 294 
 Dhu'lkefl, 324, 447 
 Dhu Nowas, 576 
 Dinar, the Jew's, 54 
 Discrimination, the, Chapter of, 353 
 Dispersing, Chapter of the, 502 
 Disputed, the woman who, 524 
 Distinctly explained, Chapter of the, 
 
 463 
 
 Ditch, War of the, 406, 408, 411 
 Divorce, 32, 407, 415 
 
 The Chapter of, 539 
 Dohya Ebn Kholeifa, 411 
 Dorah, Al, 505 
 Dower, Law as to, 415 
 Dress, Customs as to, 346 
 Dying, the chapter read to the, 43 1 
 
 Earth, the, at its creation, 258 
 Earthquake, Chapter of the, 587 
 Eblis, 140, 253, 278, 314, 332, 422, 447 
 
 refuses to worship Adam, 6 
 
 and the Genii, 290 
 Ebn Masud, 460 
 Ebn Omm Mactum, 86 
 Eden, 288 
 
 Edris or Enoch, 301, 324, 440 
 Egyptian killed by Moses, the, 379 
 Egyptian Magicians, the, 154 
 Elath, the Jews of, n, 161 
 Elephant, Chapter of the, 590 
 
 War of the, 590 
 Elias, 291, 292, 372, 440 
 Elisha, 128, 447 
 Emigration, Chapter of the, 527 
 Emulous desire, Chapter of the, 589 
 Enoch, 301, 324, 440 
 
 Esop, 401 
 
 Eve's firstborn, 165 
 
 Evidence, Chapter of the, 586 
 
 Ewe, Parable of the, 444 
 
 Ezekiel, 35 
 
 Ezra, 38, 183 
 
 Faces white and black at the Resur- 
 rection, 58 
 
 Faith and works, 212 
 Fasting required, 25 
 Fatema, Mohammed's daughter, 48, 
 
 413, 544, 564 
 Fatihat, Al, i 
 Fidda, 564 
 Fidelity, 179 
 Fig, Chapter of the, 584 
 Fight, Chapter of, 488 
 Fire from heaven, the, 68 
 Fire-making, 435 
 Fishing, 113 
 Five things known to God alone, the 
 
 403 
 
 Flies in temples, 334 
 Folding up, Chapter of the, 571 
 Forbidden fruit, the, 6 
 Fountain of brass, the, 420 
 Fountains of paradise, 563, 564 
 Forkan, Al, the Chapter of, 353 
 Friday as the Sabbath, 536 
 Frowned, He, Chapter of, 569 
 Fugitives for the sake of religion, 87, 
 
 333 
 
 Gabriel, the angel, 15, 44, 99, 207, 
 208, 218, 220, 226, 281, 298, 301, 
 322, 376, 377, 4H, 426, 455, 472, 
 507, 512, 522, 543, 556, 557, 
 559 
 
 Gaming forbidden, 112 
 
 Ganem Ebn Awf, 194 
 
 Garden of palm trees, the, 547 
 on a hill, the, 39 
 
 Gardens, Parable of the, 288 
 
 Genii, 130, 133, 290, 420, 442, 487 
 Chapter of the, 555 
 
 Ghassan, the tribe of, 422 
 
 Ghatfan, the tribe of, 85, 192, 133, 
 408, 409, 485 
 
 Ghifar, tribe of, 193, 485, 493 
 
 Ghozia, 415 
 
INDEX 
 
 601 
 
 Glass floor, the, 373 
 
 Gnat mentioned, 4 
 
 God, proofs of existence, 396 
 omnipresence, 525 
 omnipotence, 37, 520 
 power and providence, 23, 210, 482 
 omniscience, 88, 375, 419, 556 
 five things known to Him alone, 
 
 4<>3 
 
 goodness set forth, 29, 199, 257, 51 3 
 the author of all good, 264 
 word, laws, and sentence unalter- 
 able, 132, 501 
 
 mercy set forth, 358, 471, 509 
 promise to the righteous, 399 
 ruleth the heart of man, 170 
 throne, 37, 211 
 attributes, 163 
 ought not to be frequently sworn 
 
 by, 31 
 
 hath no issue, 18, 205, 340 
 rested not the seventh day through 
 weariness, 502 
 
 God's Unity, Chapter of, 595 
 
 Gog and Magog, 295 
 
 Goliath, 36, 272 
 
 Gomorrah, 391 
 
 Gram as a sign, 39 
 
 Greek, the marks of a, 313 
 
 Greeks, Chapter of the, 393 
 
 Gudarz, 272 
 
 H 
 
 Habib al Najjar, 357, 431 
 
 Habil (Abel), 102 
 
 Hadrami, Al, 269 
 
 Hafedha, 147 
 
 Hafsa, 541, 542 
 
 Hakkat, Al, 549 
 
 Haman the Egyptian, 378, 382, 391, 
 
 458 
 
 Kami, 114 
 
 Hamyarites, the, 480 
 Hamza, 270, 410 
 Handha Ebn Safwan, 357 
 Hanifites, the, 489 
 Hareth Ebn Zeid, Al, 45 
 Haretha, Banu, 409 
 Harut, the Angel, 16 
 Hasan, 61, 413, 563 
 Hashem, 592 
 Hassan Ebn Thabet, 368 
 Hateb Ebn Abi Baltaa, 530 
 Hawiyat, 453 
 
 Heavens, the, 336 
 
 guarded by angels, 554 
 upheld till the last day, 334 
 
 Heber, 147 
 
 Hejr, Al, the Chapter of, 251 
 
 Helal Ebn Omeyya, 197 
 
 Helal Ebn Owaimar, 85 
 
 Hell torments described , 328, 518, 566 
 the portion of unbelievers, 59, 212 
 prepared for those who choose the 
 
 pomp of this life, 212 
 and hoard up money, 183 
 shall not hurt the believers, 302 
 will be dragged towards God's tri- 
 bunal at the last day, 580 
 and will then be filled, 501 
 
 Heraclius, 394 
 
 Hira, 527 
 
 Hodeibiya Al, 112, 492, 494, 495, 532 
 
 Hodheifa, 189 
 
 Honeifa, the tribe of, 494 
 
 Honein, the battle of, 181 
 
 Honey, 541 
 recommended, 263 
 
 Horses of Solomon, the, 445 
 
 Hosein, 413, 563 
 
 Hotam Ebn Zeid, Al, 107 
 
 Hotama, Al, 590 
 
 House, the Visited, 505 
 
 Household of the prophet, the, 413 
 
 Hoyai Ebn Akhtab, 411 
 
 Hud, 147, 217, 487 
 the Chapter of, 210 
 
 Hunting forbidden during the pil- 
 grimage, 97 
 
 Hypocrites and their fate, 93 
 
 Hypocrites, Chapter of the, 536 
 
 Idolaters, intermarriage with for- 
 bidden, 31 
 
 not to be prayed for, 196 
 
 to be fought, 27 
 Idols, Arabian, 37 
 
 will witness against their worship- 
 pers, 202 
 Hhiz, 339 
 Illiyyun, 573 
 Ilyasin, 441 
 
 Immaculate Conception, the, 298 
 Immodesty condemned, 347 
 Immunity, the Declaration of, 177 
 Imran, father of the Virgin Mary, 
 46,47 
 
602 
 
 INDEX 
 
 Imran, Family of, Chapter of the, 42 
 Inevitable, Chapter of the, 516 
 Infallible, Chapter of the, 549 
 Infidels to be fought, 30 
 Inheritance laws, 72, 96 
 Inner Apartments, Chapter of the 
 
 497 
 
 Intercalation forbidden, 184 
 Irem, 579 
 
 Iron implements of Adam, 523 
 Iron, the Chapter of, 520 
 Isaac, the God of, 20 
 
 the message to, 55 
 
 the sacrifice of, 439 
 Islam, the true religion, 44 
 Ismael, 249, 301, 324, 447 
 
 the covenant with, 19 
 
 the message to, 55 
 
 the Sacrifice of, 439 
 Israfil, the angel, 210, 218, 376, 455 
 Itfir, 227 
 
 Jaafar Ebn Abi Taleb, in 
 Jabar the Greek, 267 
 Jacob, 55, 447 
 
 the sons of, 225, 232 
 Jadd Ebn Kais, 407 
 Jalut, 36, 272 
 Jassasa, Al, 376 
 Jawwas Ebn Omeyya, 494 
 Jerada, 446 
 Jerusalem captured by Gudarz, 272 
 
 captured by Persians, 394 
 Jesus, 408, 469, 476, 477, 523, 534 
 
 death explained away, 51, 94 
 
 in the likeness of Adam, 52 
 
 speaks in cradle, 49 
 
 strengthened with the Holy Spirit, 
 37 
 
 the Birth of, 299 
 
 the Divinity of, 100 
 
 the message to, 55 
 
 the miracles of, 14 
 
 and the miracle of the table, 166 
 Jethro, 151, 220, 366, 380, 390 
 Jews and the monopoly of paradise, 
 17 
 
 claim to be subject to hell fire for 
 only forty days, 45 
 
 cursed for disbelief in the Koran, 13 
 
 appealed to, 18, 53 
 
 no friendship with, 106 
 
 preferred before all nations, 18 
 
 turned into apes, u, 161 
 
 Jewish transgressions, the, 272 
 Job, the story of, 323, 446 
 Joheina, tribe of, 193, 485, 493 
 John the Baptist, 48, 297 
 Jonada Ebn Awf, 184 
 Jonah, the story of, 208, 324 
 Jonas, 208, 324, 441, 549 
 
 the Chapter of, 199 
 Jondob Ebn Damra, 87 
 Jorash, 182 
 
 Joseph, the Chapter of, 224 
 Joseph's coat, 226, 237 
 
 coffin, 238 
 
 Journey, the midnight, 271 
 Joshua, 100, 101, 291 
 Judah, 225, 227, 237 
 Judging the Jews, 104 
 Judgment, day of, 4 5, 204, 355, 505, 
 510, 516, 550, 570 
 
 known only to God, 164 
 
 will come suddenly, 516 
 Judgment of Solomon, A, 322 
 Judi, Al, 215 
 
 K 
 
 Kabil (Cain), 102 
 Kada, Al, 496 
 Kadr, Al, Chapter of, 586 
 Kaf, the mountain, 499 
 Kail Ebn Ithar, 148 
 Kainoka, the Jews of, 529 
 Karun, 385, 391, 458 
 Kasem, Al, 593 
 Katmir, the Dog, 286 
 Kazraj Al, 498 
 Keblah, the, 207 
 
 appointed by God, 21 
 Kedar Ebn Salef, 582 
 Keridah, the tribe of, 135 
 Keys of Knowledge, the, 403 
 Khabbab, 303, 260 
 Khadijah, 544, 559 
 Khaibar, 527 
 
 Khaibar Expedition, the, 494 
 Khaled Ebn al Walid, 63, 452, 498 
 Khantala Ebn Safwan, 357 
 Khawla bint Hakim, 415 
 Khawla bint Thalaba, 524 
 Khazr, Al, the Jewish tribe of, 13, 57 
 Khazraj, Al, the tribe of, 58 
 Khedr, Al, 291, 292, 372, 440 
 Khobaib Ebn Ada, 268 
 Khosru Par viz, 394 
 Khozaah, the tribe of, 85 
 Killing by mistake, 85 
 
INDEX 
 
 603 
 
 King asked for by the Jews, 35 
 
 Kingdom, the Chapter of the, 544 
 
 Kiresh (Cyrus), 272 
 
 Kitada Ebn al Noman, 88 
 
 Kitfir, 227 
 
 Kneeling, Chapter of, 481 
 
 Koba, the mosque of, 194, 195 
 
 Kodar Ebn Salef, 572 
 
 Koran, the signification of the word, 
 
 224 
 
 by whom composed, 267 
 twenty-three years in completing, 
 
 356 
 could not be composed by any 
 
 besides God, 203 
 men and genii defied to produce a 
 
 chapter like it, 281 
 contains all things necessary, 265 
 all differences to be decided by it, 
 
 81 
 its contents partly literal and 
 
 partly figurative, 43 
 traduced by the unbelievers, 353 
 as a piece of sorcery, 199 
 as a poetical composition, 435 
 as fables, 258 
 the fate of those who believe not in 
 
 it, 483 
 
 not liable to corruption, 210 
 not to be touched by the unclean, 
 
 5i9 
 Koreidha, the tribe of, 13, 58, 99, 
 
 106, 411, 491, 528 
 Koreish, the, 383, 452, 479, 53* 
 
 Chapter of the, 592 
 Korrah Ebn Salma, 107 
 Kosai Ebn Kelab, 169, 243 
 Koteila bint Abd'al Uzza, 532 
 
 Labfd Ebn Rabia, 368 
 Lamech, 554 
 Lapwing, the, 370 
 Last hour, the, 164 
 Legacies for pious uses, 73 
 
 to relatives, 25 
 Leith, the tribe of, 352 
 Liars, the curse on, 52 
 Light, the Chapter of, 342 
 Lobeid, 596 
 
 Lokman, the Chapter of, 399 
 Lot, 150, 254. 365, 373, 390, 512 
 
 and the angels, 219 
 
 the Wife of, 543 
 
 Lote tree, the, 508 
 Lots, 30 
 
 forbidden, 112 
 Lydda, 477 
 
 M 
 
 Maan Ebn Addi, 195 
 Madian, 150 
 
 destroyed, 220 
 
 Magicians, the Egyptian, 154, 362 
 Magog, 295 
 Mahja, 387 
 
 Maid-servants, the marriage of, 76 
 Maimuna, 415 
 Malec, the angel, 477 
 Malec Ebn Al Seif, 53 
 Malec Ebn Dhor, 226 
 Malec Ebn al Dokhshom, 195 
 Malec Ebn Noweirah, 107 
 Man, the Chapter of, 563 
 
 the creation of, 335 
 Manah, 508 
 
 Manna, miracle of the, 9 
 Marriage and affinity, 75 
 
 laws, 71, 75, 78, 98 
 
 with idolaters forbidden, 31 
 Martyrs, Mohammedan, 268 
 Marut, the angel, 16 
 Mary, the Chapter of, 296 
 Mary the Copt, 541 
 Mary, the Virgin, 47, 298, 544 
 Masab Ebn Omair, 410 
 Masher al Haram, Mount, 28 
 Masud, the tradition of, 460 
 Matrimonial disputes, 78 
 Maturity, age of, 72 
 Mauz, the, 517 
 Meats, forbidden, 24, 97 
 Mecca, 393 
 
 Abraham at, 57 
 
 appointed as a place of resort, 19 
 
 as the Keblah, 21 
 
 Men of, appealed to, 4 
 
 pilgrimage, the, 27, 28, 57 
 Medina, 409 
 Men, Chapter of, 596 
 
 to have the pre-eminence above 
 
 women, 77 
 Menat, the idol, 89 
 Merara Ebn Rabi, 197 
 Merciful, Chapter of the, 513 
 Merwa, Mount, 22 
 Mestah, 345 
 Michael, the angel, 15, 218, 376, 455 
 
601 
 
 INDEX 
 
 Midianites, The, 150 
 Milk, 262 
 
 Mina, the valley of, 29 
 Miracles demanded, 243 
 Moattab Ebn Kosheir, 407, 409 
 Moawiyah Ebn Beer, 148 
 Modlaj, tribe of, 85 
 Mohajerin, 193, 408, 528 
 Mohammed promised to Adam, 7 
 foretold by Christ, 534 
 expected by Jews and Christians, 
 
 586 
 
 sent at forty years of age, 200 
 complained of by the Koreish to 
 
 his uncle, Abu Taleb, 443 
 his revelations ridiculed by the 
 
 Meccans, 201 
 
 his journey to heaven, 271 
 enters into a league with Medina, 
 
 170 
 conspiracy of the Meccans against 
 
 his life, 170 
 gains some proselytes of the genii 
 
 by reading the Koran, 487 
 sent as a mercy to all creatures, 326 
 the illiterate prophet, 160, 267 
 excuses his inability to work mira- 
 cles, 131, 240 
 accused of injustice in dividing the 
 
 spoils, 65, 187 
 flight to Medina, 185 
 foretells the victory at Bedr, 512 
 loses the battle of Ohod, where he 
 
 is in danger of his life, 65 
 lays the fault on his men for dis- 
 obeying his orders, 63 
 goes to meet the Koreish at Bedr 
 according to their challenge, 66 
 his men swear fidelity to him at Al 
 
 Hodeibiya, 494 
 his generosity, 495 
 truce with the Koreish for ten 
 
 years, 496 
 his courage at the battle of Honein, 
 
 181 
 the expedition to Tabuc, 184, 194, 
 
 197, 198, 407 
 
 conspiracy to kill him, 431 
 another attempt on his life, from 
 which he is miraculously pre- 
 served, 99, 189 
 almost prevailed on by the Jews to 
 
 go into Syria, 279 
 reproves the hypocritical Moslems, 
 82 
 
 Mohammed, his mercy to the dis- 
 obedient, 64 
 
 his wives demand a better allow- 
 ance, on which he offers them a 
 divorce, 412 
 the Jews reproach him on account 
 
 of the number of his wives, 244 
 his divorced wives or widows not 
 
 to marry again, 416 
 his amour with Mary, an Egyptian 
 
 slave, 541 
 
 disputes in a Jewish synagogue, 45 
 
 decides a controversy in favour of 
 
 a Jew against a Mohammedan, 81 
 
 reprehended for a rash judgment, 
 
 88 
 
 no more than an apostle, 61 
 blasphemes through inadvertence, 
 
 332 
 enjoined to admonish his people, 
 
 506 
 demands respect and obedience, 
 
 352, 525 
 desires nothing for his preaching, 
 
 358 
 
 acknowledges himself a sinner, 490 
 commanded to pray by night, 557 
 refuses the adoration of two Chris- 
 tians, 55 
 
 refuses to eat with an infidel, 355 
 prophesies the defeat of the Per- 
 sians by the Romans, 393 
 speaks by revelation, 507 
 his dream at Bedr, 173 
 his dream at Medina, 496 
 his doctrine compared with that of 
 
 the other prophets, 485 
 is terrified at the approach of 
 
 Gabriel, 559 
 is reprehended for his neglect of a 
 
 poor blind man, 569 
 demolishes the idols of Mecca, 280 
 warned to prepare for death, 594 
 the Chapter of, 488 
 Monasticism discouraged, in 
 Mondar Ebn Omar, Al, 528 
 Month, the intercalary, 184 
 Months, the four, 178 
 Moon, Chapter of the, 510 
 Moon worship prohibited, 466 
 Mosafer the Makhzumite, 532 
 Moseilama, 268 
 
 Moses, 9, 153, 206, 222, 291, 301, 
 305, 361, 369, 377, 408, 418, 469, 
 504, 512, 569 
 
INDEX 
 
 605 
 
 Moses and the Spies, 101 
 
 the fast of, 157 
 
 the finding of, 307 
 
 the message to, 55 
 
 the signs of, 282 
 
 the Story of, 8 
 
 Most High, Chapter of the, 577 
 Mostalek, Al, the Tribe of, 498 
 Mountain, Chapter of the, 505 
 Mountains, object of, 258 
 Mozeinah, tribe of, 193, 485, 493 
 Murder penalty, the, 275 
 Mutual Deceit, the Chapter of, 538 
 
 N 
 
 Nadhir, Al, the Jewish tribe of, 13, 101 
 
 Nairn Ebn Amru, 45 
 
 Nakus, the, 146 
 
 Nebuchadnezzar, 272 
 
 Necessaries, Chapter of, 592 
 
 Nesr, 554 
 
 News, Chapter of the, 567 
 
 Night, Chapter of the, 582 
 
 Night- Journey, the, 271, 277 
 
 Night time, the, 557 
 
 Nimrod, 258, 321 
 
 and Abraham, 38 
 Ninive, the Repentance of, 208 
 Noah, 46, 146, 212, 215, 364, 388, 
 408, 438, 459, 469, 500, 504, 509, 
 5ii 
 
 the Chapter of, 553 
 
 the wife of, 543 
 
 Noaim Ebn Masud al AshjaT, 66 
 Nodar Ebn al Hareth, Al, 400, 551 
 
 O 
 
 Oaths, 32, in, 265 
 
 Obba Ebn Khalf, 257, 355, 356, 394 
 
 Oda Ebn Kais, 256 
 
 Ohod, the battle of, 60, 64 
 
 Okba Ebn Abi Moait, 355 
 
 Olive tree, the, 584 
 
 Omar al Khattab, 81, 195, 417, 443, 
 
 482 
 
 Omar Ebn Abd'alaziz, 215 
 Omm Habiba, 532 
 Omm Salma, 70, 289 
 Ommeya Ebn Abi'lsalt, 162 
 Ondhorna, the meaning of, 17, 79 
 Opened, Have We not, Chapter of, 5 84 
 Ornaments of Gold, Chapter of the, 
 
 473 
 
 Orphans, 31, 72, 91 
 to be protected, 275 
 
 Orwa Ebn Masud, 474 
 Osfan, intended attack at, 99 
 Ostrich's egg, the, 437 
 Othman Ebn Affan, 494 
 Othman Ebn Matun, 265 
 Othman, Ebn Telha, 81 
 Oven of the Flood, the, 214 
 Overwhelming, Chapter of the, 578 
 Oyeyna Ebn Osein, 497 
 Ozair, 38, 183 
 
 Paraclete, the, 534 
 Paradise, 244, 288, 490, 515 
 
 for the faithful, 44 
 
 monopoly of claimed by Jews and 
 
 Christians, 17 
 
 Pardon for the penitent, 179 
 Patience enjoined, 70 
 Patriarchs neither Jews nor Chris- 
 tians, 20 
 
 Pen, Chapter of the, 546 
 Penitent, the, 179, 196 
 Pentateuch, the, and the Jews, 56 
 Persians, the, 394 
 Pharaoh of Moses, the, 153 
 
 his dream, 230 
 Phineas, 440 
 
 Phineas Ebn Azura, 54, 68, 108 
 Pilgrimage, Rules of the, 113 
 Pilgrimage, Chapter of the, 326 
 Plagues of Egypt, the, 156 
 Pleaded, the woman who, 524 
 Pleiades, the, 258 
 Poets, Chapter of the, 360 
 Poor admitted as converts, 123 
 Pork forbidden, 24, 97 
 Prayer, preparation for, 78, 98 
 
 regularity of, 280 
 
 the times of, 396 
 
 the Evening, 223 
 Prayers hi war time, 87 
 Preface, or Introduction, the, i 
 Prodigality condemned, 274 
 Prohibition, the Chapter of, 541 
 Prophets before Mohammed, 128 
 Prophets, Chapter of the, 316 
 Punishment, the Chapter of, 177 
 Punishments for crimes, 103 
 
 Quails, miracle of the, 9 
 Quietism, 581 
 
606 
 
 INDEX 
 
 R 
 
 Rail, 227 
 
 Rai'na, the meaning of, 16, 79 
 
 Rakim, Al, 284 
 
 Ramadan fast instituted, 26 
 
 Rank themselves in order Chapter, 
 
 the, 436 
 
 Ransom disapproved, 176 
 Rass, Al, 356, 500 
 Raven teaches Cain, 102 
 Razeka, 147 
 Red Sea miracle, the, 8 
 Refaa Ebn Zeid, 107 
 Reita Bint Saad Ebn Teym, 266 
 Rending in sunder, Chapter of, 574 
 Repentance, 74 
 Resurrection, the, 43, 258, 264, 276 
 
 of animals, 122 
 
 Chapter of the, 561 
 
 signs of the, 138 
 Retaliation, the law of, 25 
 
 punishment by, 105 
 Reuben, 225, 235 
 Revenge, 333 
 
 Riyan, King of Egypt, 230 
 Rock, Miracle of the, 9, 160 
 Rod of Moses, the, 151, 154, 381 
 Rods, the Magic, 306, 309 
 Rubil, 225, 235 
 
 Saad Ebn Abi Wakkas, 388 
 
 Saad Ebn Moadh, 410, 411 
 
 Saba, 421 
 
 Saba, the Queen of, 371 
 
 Saba, the Chapter of, 419 
 
 Sabbath, the Mohammedan, 536 
 
 Sabaeans, the, 422 
 
 Sabians, 10 
 
 Safa, Mount, 22 
 
 Sana, 541 
 
 Safiya Bint Hoyai, 498 
 
 Safwan Ebn al Moattel, 344 
 
 Sahmites, the, 589 
 
 Saiba, 114 
 
 Sajaj, 107 
 
 Sajin, 573 
 
 Sakhar as Solomon, 446 
 
 Sakhr the Ifrit, 372 
 
 Sakia, 147 
 
 Saleh, 148, 218, 365, 373, 5", 582 
 
 Salema, 147 
 
 Salman the Persian, 267, 408, 492 
 
 Salsabil, the fountain of, 564 
 
 Salutations, 352 
 
 to be returned, 84 
 Sameri, Al, 310 
 Samuel the prophet, 35 
 Sarah and the angels, 219 
 Satan, 140, 165, 170, 174. See Eblis 
 Saul, King, 36 
 Saving, Chapter of the, 544 
 Sawda, 273, 541 
 Scandalmongers, the, 344 
 Scatterers, Chapter of the, 502 
 Scoffers, Fate of the, 256 
 Scripture, Corruption of, 100 
 Scriptures, the accepted, 42 
 Seas, the two, 427 
 Sects, 24, 58, 338 
 Sefura, wife of Moses, 380 
 Sejjin, 573 
 Sent, those which are, the Chapter 
 
 of, 565 
 
 Serendib (Ceylon), 6 
 Sergius the Nestorian monk, 267 
 Serpent of Moses, the, 153 
 Seven Sleepers, the, 281, 285 
 
 their dog, 286 
 
 Seyid al Najrani, Al, 55, 287 
 Shamhozai, the angel, 17 
 Shamkha, 554 
 Shas Ebn Kais, 57 
 Sheddad, 579 
 
 Shem raised from the dead, 50 
 Shoaib, the prophet, 151, 220, 366, 
 
 380, 390 
 
 Shooting stars, 251 
 Short Measure, Chapter of, 573 
 Signet of Solomon, the, 446 
 Sijil, Al, the Angel, 325 
 Simon the Cyrenean, 51 
 Sinai, Mount, and its olive trees, 336 
 Sinai, the legend of, 9, n, 15, 55 
 Sins, the seven deadly, 76 
 Sisters as heiresses, 96 
 Slanderer, Chapter of the, 590 
 Slaves, the marriage of, 76 
 Sleepers, the legend of the, 281, 285, 
 
 287 
 Smoke, the miraculous, 479 
 
 Chapter of, 478 
 Sodom, 219, 357, 39*> 543 
 Sobeia bint al Hareth, 532 
 Sohail, Ebn Amru, 260 
 
 and the treaty, 496 
 Soheib, 29, 260 
 Solomon, 369, 420, 445 
 
 and the devils, 16 
 
INDEX 
 
 607 
 
 Solorcon and the sheep, 322 
 Somneya, the Death of, 268 
 Soraka Ebn Malec, 174 
 Sowa, 554 
 
 Soweid Ebn a. Hareth, 107 
 Spider, Chapter of the, 387 
 Spoils, the Chapter of the, 166 
 Staff of Solomon, the, 421 
 Star, Chapter of the, 507, 551 
 Star which appeareth, the, 576 
 Story, Chapter of the, 377 
 Striking, Chapter of the, 588 
 Sun, Chapter of the, 582 
 Sun worship prohibited, 466 
 Swearers not to be obeyed, 547 
 Swine's flesh forbidden, 24, 97 
 Syria, 527 
 
 Table, Miracle of the, 116 
 
 Chapter of the, 97 
 Tables of the Law, the, 158 
 Tabuc, the expedition to, 184, 194, 
 
 197, 198, 407 
 Taghut, 108 
 Tagut, an idol, 37 
 Tahit, otherwise Saul, 36 
 Tamira, Banu, 193 
 Tasmin, 574 
 Tayef, Al, 279 
 Tear forth, the Chapter of those who, 
 
 568 
 
 Tebala, 182 
 Telha, 410 
 Terah, 126, 320 
 Territory, Chapter of the, 581 
 Thakif, the tribe of, 279 
 Thalaba Ebn Hateb, 190 
 Thamanim, Mount, 215 
 Thamud, the tribe of, 148, 217, 357 
 
 365, 373, 39i, 459, 464, 465, 5oo, 
 
 504, 509, 549, 576, 580, 582 
 Theft, punishment for, 103 
 Threads, the black and white, 26 
 Throne of Balkis, the, 372 
 Tima Ebn Obeirak, 88 
 Time, the computation of, 130 
 Tobba, the, 480, 500 
 Toleiha Ebn Khowailed, 408 
 Towa, the Vale of, 306 
 Tower of Pharaoh, the, 382 
 Treaty with the Koreish, the, 496 
 Tribute, the payers of, 182 
 Tried, Chapter of the, 530 
 
 Trinity, the, 96, no 
 
 Troops, the Chapter of the, 449 
 
 True Believer, Chapter of the, 456 
 
 Trumpet, the, 376, 455 
 
 Two Vineyards, parable of the, 288 
 
 U 
 
 Unbelievers, Chapter of the, 594 
 
 punishment of, 58 
 
 the fate of, 56 
 Unity of God, the, 595 
 Usury, 40, 68 
 Uzza, Al, the idol, 37, 89, 452, 508 
 
 Victory, Chapter of the, 492 
 Vineyards, the two, 288 
 Visiting, Laws as to, 346 
 Vows, 32 
 
 W 
 
 Wadd, 554 
 
 Wahela, 543 
 
 Wahsha, Al, 195 
 
 Waila, the wife of Noah, 214, 543 
 
 Walid Ebn al Mogheira, Al, 256, 474, 
 
 547, 58i 
 
 Walid Ebn Okba, Al, 498 
 Wandering in the desert, the, 101 
 War, the law of, 489 
 
 Chapter of, 488 
 Waraka Ebn Nawfal, 84 
 War-horses, Chapter of the, 588 
 Wasila, 114 
 
 Weight and measure to be just, 151 
 Well of Joseph, the, 226 
 Widows and re-marriage, 33 
 Wills recommended, 114 
 Winds, the, 323, 398, 446 
 Wine, 30 
 
 forbidden, 112 
 Witnesses as to debts and bargains, 
 
 4i 
 Wives, number of, 71 
 
 of the Prophet, the, 412, 415 
 
 treatment of, 91 
 Woman who is tried, Chapter of the, 
 
 530 
 Women, laws regarding, 32, 343, 347, 
 
 532 
 
 the Chapter of, 71 
 Worship, Chapter of, 463 
 
608 
 
 INDEX 
 
 Wrangler, Chapter of the, 524 
 Wrapped up, Chapter of the, 557 
 
 Yaghuth, 554 
 Yam, the unbeliever, 214 
 Yamama, Al, 494 
 Yaman, the towns in, 317 
 Yathreb (Medina), 409 
 Yauk, 554 
 
 Zabir, Al, Mount, 157 
 
 Zacharias, 297 
 
 and Mary, 48 
 
 and the angels, 48 
 Zakkum, Al, 277, 438, 481, 518 
 Zamharir, Al, 133 
 Zeid Ebn Amru Ebn Nofail, 84 
 Zeid Ebn Haretha, 407, 413, 41 4 
 Zeid Ebn al Samin, 88 
 Zeinab, 413, 4*5, 54* 
 Zemzem, the Well, 176, 249, 439 
 Zenjebil, the fountain of, 564 
 Zipporah, 380 
 
 Zodiac, the Signs of the, 252 
 Zoleikha, 227 
 
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