Rodwell Suráh #	Verse #	Traditional Suráh #	Sale Translation	Sale's Notes	Bahá'í References (Central Figures)	Bahá'í Translation (Shoghi Effendi unless otherwise noted)	Bahá'í References (Special)	Rodwell Translation	Rodwell's notes
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8	0	1	CHAPTER I.					SURA I.1 [VIII.]	1 This Sura, which Nöldeke places last, and Muir sixth, in the earliest class of Meccan Suras, must at least have been composed prior to Sura xxxvii. 182,where it is quoted, and to Sura xv. 87, which refers to it. And it can scarcely be an accidental circumstance that the words of the first, second, and fifth verses do not occur in any other Suras of the first Meccan period as given by N”ldeke, but frequently in those of the second, which it therefore, in N”ldeke, opinion, immediately precedes. But this may be accounted for by its having been recast for the purposes of private and public devotion by Muhammad himself, which is the meaning probably of the Muhammadan tradition that it was revealed twice. It should also be observed that, including the auspicatory formula, there are the same number of petitions in this Sura as in the Lord's Prayer. It is recited several times in each of the five daily prayers, and on many other occassions, as in concluding a bargain, etc. It is termed "the Opening of the Book," "the Completion," "the Sufficing Sura," the Sura of Praise, Thanks, and Prayer," "the Healer," "the Remedy," "the Basis," "the Treasure," "the Mother of the Book," "the Seven Verses of Repetition." The Muhammadans always say "Amen" after this prayer, Muhammad having been instructed, says the Sonna, to do so by the Angel Gabriel.
8	0	1	ENTITLED, THE PREFACE, OR INTRODUCTION;a REVEALED AT MECCA.	a In Arabic al Fâtihat. This chapter is a prayer, and held in great veneration by the Mohammedans, who give it several other honourable titles; as the chapter of prayer, of praise, of thanksgiving, of treasure, &c. They esteem it as the quintessence of the whole Korân, and often repeat it in their devotions both public and private, as the Christians do the Lord’s Prayer.1 1 Vide Bobovium de Precib. Mohammed. p. 3, et seq.	1:all Tablets of Bahá’u’lláh Revelaed after the Kitáb-i-Aqdas (Tablet of Ishráqát, within pp. 99-134) link		1:all The Dawn-Breakers (Chapter V, p. 116) link	MECCA.–7 Verses
8	0	1	IN THE NAME OF THE MOST MERCIFUL GOD		Tablets of Bahá’u’lláh Revelaed after the Kitáb-i-Aqdas (Tablet of Ishráqát, within pp. 99-134) link	BWC: In the Name of God, the Compassionate, the Merciful	The Dawn-Breakers, Chapter III, p. 75 link	In the Name of God, the Compassionate, the Merciful
8	1	1	PRAISE be to GOD, the LORD of all creatures;b	b The original words are, Rabbi ‘lâlamîna, which literally signify Lord of the worlds; but âlamîna in this and other places of the Korân properly mean the three species of rational creatures, men, genii, and angels. Father Marracci has endeavoured to prove from this passage that Mohammed believed a plurality of worlds, which he calls the error of the Manichees, &c.:2 but this imputation the learned Reland has shown to be entirely groundless.3 2 In Prodromo ad Refut. Alcorani part iv. p. 76, et in notis ad Alc. c. I. 3 De Religion. Mohammed. p. 262				PRAISE be to God, Lord of the worlds!
8	2	1	the most merciful,					The compassionate, the merciful!
8	3	1	the king of the day of judgment.		Gems of Divine Mysteries, p. 58, paragraph 78 link	BWC: Lord of the Day of Reckoning!		King on the day of reckoning!
8	4	1	Thee do we worship, and of thee do we beg assistance.					Thee only do we worship, and to Thee do we cry for help.
8	5	1	Direct us in the right way,		The Seven Valleys (The Valley of Knowledge) link Tablets of the Divine Plan (9 Tablet to the Bahá’ís of the Southern States, within pp. 9-13) link Tablets of the Divine Plan (9 Tablet to the Bahá’ís of the Northeastern States, within pp. 59-67) link	MG: Guide Thou us on the straight path, O: Direct us to the straight path! O: Guide us to the straight path.		Guide Thou us on the straight path,2	2 Islam
8	6	1	in the way of those to whom thou hast been gracious; not of those against whom thou art incensed, nor of those who go astray.c	c This last sentence contains a petition, that GOD would lead the supplicants into the true religion, by which is meant the Mohammedan, in the Korân often called the right way; in this place more particularly defined to be, the way of those to whom GOD hath been gracious, that is, of the prophets and faithful who preceded Mohammed; under which appellations are also comprehended the Jews and Christians, such as they were in the times of their primitive purity, before they had deviated from their respective institutions; not the way of the modern Jews, whose signal calamities are marks of the just anger of GOD against them for their obstinacy and disobedience: nor of the Christians of this age, who have departed from the true doctrine of Jesus, and are bewildered in a labyrinth of error.4 This is the common exposition of the passage; though al Zamakhshari, and some others, by a different application of the negatives, refer the whole to the true believers; and then the sense will run thus: The way of those to whom thou hast been gracious, against whom thou art not incensed, and who have not erred. Which translation the original will very well bear. 4 Jallalo’ddin. Al Beidawi, &c.				The path of those to whom Thou hast been gracious;–with whom thou art not angry, and who go not astray.3	3 The following transfer of this Sura from the Arabic into the corresponding English characters may give some idea of the rhyming prose in which the Koran is written: Bismillahi 'rahhmani 'rrahheem. El-hamdoo lillahi rabi 'lalameen. Arrahhmani raheem. Maliki yowmi-d-deen. Eyaka naboodoo, wa‚yaka nest aeen. Ihdina 'ssirat almostakeem. Sirat alezeena anhamta aleihim, gheiri-'l mughdoobi aleihim, wala dsaleen. Ameen.
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91	0	2	CHAPTER II.					SURA II.–THE COW1 [XCI.]	1 The greater part of this, the oldest of the Medina Suras, was revealed in the early part of the second year of the Hejira and previously to the battle of Bedr.–The Hejira took place in the beginning of Muharram, or middle of April, A.D. 622. The numbers who emigrated with Muhammad at first, were about 150 persons. Medina is 250 miles north of Mecca, and ten days' journey.
91	0	2	ENTITLED, THE COW;d REVEALED PARTLY AT MECCA, AND PARTLY AT MEDINA.	d This title was occasioned by the story of the red heifer, mentioned p. 9.				MEDINA.–286 Verses
91	0	2	IN THE NAME OF THE MOST MERCIFUL GOD.					In the Name of God, the Compassionate, the Merciful
91	1	2	A. L. M.e There is no doubt in this book; it is a direction to the pious,	e As to the meaning of these letters, see the Preliminary Discourse, Sect. III.	Kitáb-i-Íqán, part II, paragraph 224, p. 202 link	Alif, Lam. Mim. No doubt is there about this Book: It is a guidance unto the God-fearing.		ELIF. LAM. MIM.2 No doubt is there about this Book: It is a guidance to the God-fearing,	2 Said to mean A mara li Muhammad, i.e. at the command of Muhammad; but see Sura 1xviii. p. 32.
91	2	2	who believe in the mysteriesf of faith, who observe the appointed times of prayer, and distribute alms out of what we have bestowed on them,	f The Arabic word is gheib, which properly signifies a thing that is absent, at a great distance, or invisible, such as the resurrection, paradise, and hell. And this is agreeable to the language of scripture, which defines faith to be the evidence of things not seen.1 1 Heb. xi. I. See also Rom. xxiv. 25; 2 Cor. iv. 18 and v. 7.				Who believe in the unseen,3 who observe prayer, and out of what we have bestowed on them, expend for God;	3 Death, Resurrection, Judgment, etc.
91	3	2	and who believe in that revelation, which hath been sent down unto thee and that which hath been sent down unto the prophets before thee,g and have firm assurance of the life to come:h	g The Mohammedans believe that GOD gave written revelations not only to Moses, Jesus, and Mohammed, but to several other prophets;2 though they acknowledge none of those which preceded the Korân 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. 2 Vide Reland. de Relig. Moham. p. 34 and Dissert. de Samaritanis, p. 34, &c. h The original word al-âkherhat properly signifies the latter part of anything, and by way of excellence the next life, the latter or future state after death; and is opposed to al-donya, this world; and al-oula, the former or present life. The Hebrew word ahharith, from the same root, is used by Moses in this sense, and is translated latter end.3 3 Numb. xxiv. 20; Deut. viii. 16.				And who believe in what hath been sent down to thee, and in what hath been sent down before thee, and full faith have they in the life to come:
91	4	2	these are directed by their LORD, and they shall prosper.					These are guided by their Lord; and with these it shall be well.
91	5	2	As for the unbelievers, it will be equal to them whether thou admonish them, or do not admonish them; they will not believe.					As to the infidels, alike is it to them whether thou warn them or warn them not–they will not believe:
91	6	2	GOD hath sealed up their hearts and their hearing; a dimness covereth their sight, and they shall suffer a grievous punishment.					Their hearts and their ears hath God sealed up; and over their eyes is a covering. For them, a severe chastisement!
91	7	2	There are some who say, We believe in GOD, and the last day; but are not really believers:					And some4 there are who say, "We believe in God, and in the latter day:" Yet are they not believers!	4 The Jews.
91	8	2	they seek to deceive GOD, and those who do believe, but they deceive themselves only, and are not sensible thereof.					Fain would they deceive God and those who have believed; but they deceive themselves only, and know it not.
91	9	2	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.	i Mohammed here, and elsewhere frequently, imitates the truly inspired writers, in making GOD by operation on the minds of reprobates to prevent their conversion. This fatality or predestination, as believed by the Mohammedans, hath been sufficiently treated of in the Preliminary Discourse.				Diseased are their hearts! And that disease hath God increased creased to them. Their's a sore chastisement, for that they treated their prophet as a liar!
91	10	2	When one saith unto them, Act not corruptlyk in the earth; they reply, Verily we are men of integrity.l	k Literally corrupt not in the earth, by which some expositors understand the sowing of false doctrine, and corrupting people’s principles. l According to the explication in the preceding note, this word must be translated reformers, who promote true piety by their doctrine and example.				And when it is said to them, "Cause not disorders in the earth:" they say, "Nay, rather do we set them right."
91	11	2	Are not they themselves corrupt doers? but they are not sensible thereof.					Is it not that they are themselves the authors of disorder? But they perceive it not!
91	12	2	And when one saith unto them, Believe ye as othersm believe; they answer, Shall we believe as fools believe? Are not they themselves fools? but they know it not.	m The first companions and followers of Mohammed.4 4 Jallalo’ddin.				And when it is said to them, "Believe as other men have believed;" they say, "Shall we believe as the fools have believed?" Is it not that they are themselves the fools? But they know it not!
91	13	2	When they meet those who believe, they say, We do believe: but when they retire privately to their devils,n they say, We really hold with you, and only mock at those people:	n The prophet, making use of the liberty zealots of all religions have, by prescription, of giving ill language, bestows this name on the Jewish rabbins and Christian priests; though he seems chiefly to mean the former, against whom he had by much the greater spleen.				And when they meet the faithful they say, "We believe;" but when they are apart with their Satans5 they say, "Verily we hold with you, and at them we only mock."	5 The Jews and Christians, hostile to the mission of Muhammad.
91	14	2	GOD shall mock at them, and continue them in their impiety; they shall wander in confusion.		Selections from the Writings of the Báb (2 Excerpts from the Qayyúmu'l-Asmá, Chapter LXI, within pp. 60-61) link	BWC: ...the objects of ridicule, and We, in truth, aid them to wax in their iniquity.		God shall mock at them, and keep them long in their rebellion, wandering in perplexity.
91	15	2	There are the the men who have purchased error at the price of true direction: but their traffic hath not been gainful, neither have they been rightly directed.					These are they who have purchased error at the price of guidance: but their traffic hath not been gainful, neither are they guided at all.
91	16	2	They are like unto one who kindleth a fire,o and when it hath enlightened all around him,p GOD taketh away their lightq and leaveth them in darkness, they shall not see;	o In this passage, Mohammed compares those who believed not on him, to a man who wants to kindle a fire, but as soon as it burns up, and the flames give a light, shuts his eyes, lest he should see. As if he had said, You, O Arabians, have long desired a prophet of your own nation, and now I am sent unto you, and have plainly proved my mission by the excellence of my doctrine and revelation, you resist conviction, and refuse to believe in me; therefore shall God leave you in your ignorance. p The sense seems to be here imperfect, and may be completed by adding the words, He turns from it, shuts his eyes, or the like. q That is of the unbelievers, to whom the word their being in the plural, seems to refer; though it is not unusual for Mohammed, in affectation of the prophetic style, suddenly to change the number against all rules of grammar.				They are like one6 who kindleth a fire, and when it hath thrown its light on all around him. . . . God taketh away their light and leaveth them in darkness–they cannot see!–	6 Lit. the similitude of them is as the similitude of, etc.
91	17	2	they are deaf, dumb, and blind, therefore will they not repent.		Memorials of the Faithful (within pp. 131-134, Muhammad-Mustafa Baghdádí) link	MG: deaf, dumb, blind: therefore they shall not retrace their steps from error!		Deaf, dumb, blind: therefore they shall not retrace their steps from error!
91	18	2	Or like a stormy cloud from heaven, fraught with darkness, thunder, and lightning,r they put their fingers in their ears because of the noise of the thunder, for fear of death; GOD encompasseth the infidels:	r Here he compares the unbelieving Arabs to people caught in a violent storm. To perceive the beauty of this comparison, it must be observed, that the Mohammedan doctors say, this tempest is a type or image of the Korân itself: the thunder signifying the threats therein contained; the lightning, the promises; and the darkness, the mysteries. The terror of the threats makes them stop their ears, unwilling to hear truths so disagreeable; when the promises are read to them, they attend with pleasure; but when anything mysterious or difficult of belief occurs, they stand stock still, and will not submit to be directed.	Kitáb-i-Íqán, part II, paragraph 175, p. 164 link	They have thrust their fingers into their ears.		Or like those who, when there cometh a storm-cloud out of the Heaven, big with darkness thunder and lightning, thrust their fingers into their ears because of the thunder-clap, for fear of death! God is round about the infidels.
91	19	2	the lightning wanteth but little of taking away their sight; so often as it enlighteneth them, they walk therein, but when darkness cometh on them, they stand still; and if GOD so pleased, he would certainly deprive them of their hearing and their sight, for GOD is almighty. O men of Mecca, serve your LORD who hath created you, and those who have been before you: peradventure ye will fear him;					The lightning almost snatcheth away their eyes! So oft as it gleameth on them they walk on in it, but when darkness closeth upon them, they stop! And if God pleased, of their ears and of their eyes would he surely deprive them: verily God is Almighty! O men of Mecca7 adore your Lord, who hath created you and those who were before you: haply ye will fear Him	7 The people of Medina are generally addressed with "O ye who believe;" the Meccans, with "O men." Hence it has been inferred that from verse 19 (O men) to 37 inclusively, is of the Meccan period. The subjects treated of also lead to this conclusion.
91	20	2	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.					Who hath made the earth a bed for you, and the heaven a covering, and hath caused water to come down from heaven, and by it hath brought forth fruits for your sustenance! Do not then wittingly give peers to God.
91	21	2	If ye be in doubt concerning that revelation which we have sent down unto our servant, produce a chapter like unto it, and call upon your witnesses besides GOD,s if ye say truth.	s i.e., Your false gods and idols.	Kitáb-i-Íqán, part II, paragraph 226, p. 205 link	And if ye be in doubt as to that which We have sent down to Our Servant, then produce a Surah like it, and summon your witnesses, beside God, if ye are men of truth.		And if ye be in doubt as to that which we have sent down to our servant, then produce a Sura like it, and summon your witnesses, beside God, if ye are men of truth:
91	22	2	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 if ye do it not, and never shall ye do it, then fear the fire prepared for the infidels, whose fuel is men and stones:8	8 The statues of false gods.
91	23	2	But bear good tidings unto those who believe, and do good works, that they shall have gardens watered by rivers; so often as they eat of the fruit thereof for sustenance, they shall say, this is what we have formerly eaten of; and they shall be supplied with several sorts of fruit having a mutual resemblance to one another.t There shall they enjoy wives subject to no impurity, and there shall they continue forever.	t Some commentators1 approve of this sense, supposing the fruits of paradise, though of various tastes, are alike in colour and outward appearance: but others2 think the meaning to be, that the inhabitants of that place will find there fruits of the same or the like kinds as they used to eat while on earth. 1 Jallalo’ddin. 2 Al Zamakhshari.				But announce to those who believe and do the things that are right, that for them are gardens 'neath which the rivers flow! So oft as they are fed therefrom with fruit for sustenance, they shall say, "This same was our sustenance of old:" And they shall have its like given to them.9 Therein shall they have wives of perfect purity, and therein shall they abide for ever.	9 It will be an agreeable surprise to the blessed to have fruits, which at first sight resemble those of earth, but are infinitely more delicious,.
91	24	2	Moreover, GOD will not be ashamed to propound in a parable a gnat, or even a more despicable thing:u for they who believe will know it to be the truth from their LORD; but the unbelievers will say, What meaneth GOD by this parable? he will thereby mislead many, and will direct many thereby: but he will not mislead any thereby, except the transgressors,	u This was revealed to take off an objection made to the Korân by the infidels, for condescending to speak of such insignificant insects as the spider, the pismire, the bee, &c.3 3 Yahya.	The Secret of Divine Civilization, p. 73 link	MG: Many will He mislead by such parables and many guide: but none will He mislead thereby except the wicked...		Verily God is not ashamed to set forth as well the instance of a gnat10 as of any nobler object: for as to those who have believed, they know it to be the truth from their Lord; but as to the unbelievers, they will say, "What meaneth God by this comparison?" Many will He mislead by such parables and many guide: but none will He mislead thereby except the wicked,	10 Muhammad had been reproached for having drawn illustrations from the Ant, Bee, Spider, etc.
91	25	2	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.					Who, after its establishment, violate the covenant of God,11 and cut in sunder what God hath bidden to be joined, and act disorderly on the Earth. These are they who shall suffer loss!	11 Concerning faith in Muhammad. See verse 39 below, note.
91	26	2	How is it that ye believe not in GOD? Since ye were dead, and he gave you life;x he will hereafter cause you to die, and will again restore you to life; then shall ye return unto him.	x i.e., Ye were dead while in the loins of your fathers, and he gave you life in your mothers wombs; and after death ye shall be again raised at the resurrection.4 4 Jallalo’ddin.				How can ye withhold faith from God? Ye were dead and He gave you life; next He will cause you to die; next He will restore you to life: next shall ye return to Him!
91	27	2	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.					He it is who created for you all that is on Earth, then proceeded to the Heaven, and into seven12 Heavens did He fashion it: and He knoweth all things.	12 The number of the Heavens is borrowed from the Talmud, or traditions based upon it; but the idea probably has its root in the Scriptural expression, "Heaven of Heavens."
91	28	2	When thy LORD said unto the angels, I am going to place a substitute on earth;y they said, Wilt thou place there one who will do evil therein, and shed blood? but we celebrate thy praise, and sanctify thee. GOD answered, Verily I know that which ye know not;	y Concerning the creation of Adam, here intimated, the Mohammedans have several peculiar traditions. They say the angels, Gabriel, Michael, and Israfil, were sent by God, one after another, to fetch for that purpose seven handfuls of earth from different depths, and of different colours (whence some account for the various complexion of mankind5); but the earth being apprehensive of the consequence, and desiring them to represent her fear to God that the creature he designed to form would rebel against him, and draw down his curse upon her, they returned without performing God’s command; whereupon he sent Azraïl on the same errand, who executed his commission without remorse, for which reason God appointed that angel to separate the souls from the bodies, being therefore called the angel of death. The earth he had taken was carried into Arabia, to a place between Mecca and Tayef, where, being first kneaded by the angels, it was afterwards fashioned by God himself into a human form, and left to dry6 for the space of forty days, or, as others say, as many years, the angels in the meantime often visiting it, and Eblis (then one of the angels who are nearest to God’s presence, afterwards the devil) among the rest; but he, not contented with looking on it, kicked it with his foot till it rung and knowing God designed that creature to be his superior, took a secret resolution never to acknowledge him as such. After this, God animated the figure of clay and endued it with an intelligent soul, and when he had placed him in paradise, formed Eve out of his left side.7 5 Al Termedi, from a tradition of Abu Musa al Ashari 6 Kor. c. 55. 7 Khondamir. Jallalo’ddin. Comment. in Korân, &c. Vide D’Herbelot, Biblioth. Orient. p. 55.				When thy Lord said to the angels, "Verily, I am about to place one in my stead on earth,"13 they said, "Wilt thou place there one who will do ill therein and shed blood, when we celebrate thy praise and extol thy holiness?" God said, "Verily, I know what ye know not."	13 Lit. a caliph, vicegerent. "When the Holy One, Blessed be He, would create man, He took counsel with the Angels and said to them, We will make man in our image." Midr. Rabbah on Numb. iv. par. 19. Comp. Midr. on Gen. 1, par. 8, 17. Sanhedr. 38.
91	29	2	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.					And he taught Adam the names of all things, and then set them before the angels,14 and said, "Tell me the names of these, if ye are endued with wisdom."15	14 "God said to the Angels, 'His wisdom is greater than yours.' Then brought he before them beasts, cattle, and birds, and asked for their names, but they knew them not. But when he had created man," etc. Midr. as above. 15 Or, if ye are truthful, or can make good a better claim to the vicegerency.
91	30	2	They answered, Praise be unto thee; we have no knowledge but what thou teachest us, for thou art knowing and wise.					They said, "Praise be to Thee! We have no knowledge but what Thou hast given us to know. Thou! Thou art the Knowing, the Wise."
91	31	2	GOD said, O Adam, tell them their names. And when he had told them their names, GOD said, Did I not tell you that I know the secrets of heaven and earth, and know that which ye discover, and that which ye conceal?z	z This story Mohammed borrowed from the Jewish traditions, which say that the angels having spoken of man with some contempt when God consulted them about his creation, God made answer that the man was wiser than they; and to convince them of it, he brought all kinds of animals to them, and asked them their names; which they not being able to tell, he put the same question to the man, who named them one after another; and being asked his own name and God’s name, he answered very justly, and gave God the name of JEHOVAH1. The angels’ adoring of Adam is also mentioned in the Talmud.2 1 Vide Rivin. Serpent. seduct. p. 56. 2 R. Moses Haddarshan, in Bereshit rabbah.				He said, "O Adam, inform them of their names." And when he had informed them of their names, He said, "Did I not say to you that I know the hidden things of the Heavens and of the Earth, and that I know what ye bring to light, and what ye hide?"
91	32	2	And when we said unto the angels, Worshipa Adam, they all worshipped him, except Eblis, who refused, and was puffed up with pride, and became of the number of unbelievers.b	a The original word signifies properly to prostrate one’s self till the forehead touches the ground, which is the humblest posture of adoration, and strictly due to GOD only; but it is sometimes, as in this place, used to express that civil worship or homage, which may be paid to creatures.3 3 Jallalo’ddin. b This occasion of the devil’s fall has some affinity with an opinion which has been pretty much entertained among Christians,4 viz., that the angels being informed of GOD’S intention to create man after his own image, and to dignify human nature by CHRIST’S assuming it, some of them, thinking their glory to be eclipsed thereby, envied man’s happiness, and so revolted. 4 Irenæus, Lact. Greg. Nyssen. &c.	Summons of the Lord of Hosts (Súriy-Haykal, paragraph 24) link Selections from the Writings of the Báb (2 Excerpts from the Qayyúmu'l-Asmá, Chapter LXVII, p. 64) link			And when we said to the angels, "Bow down and worship Adam," then worshipped they all, save Eblis.16 He refused and swelled with pride, and became one of the unbelievers.	16 In the name Eblis (diabolos) and in the honour claimed for Adam as a kind of Godman, there are traces of a Christian original, as well as in the identification of the serpent with Satan. Comp. Ps. civ. 4; Heb. i. 6. The Talmudists also enlarge on the honour paid to Adam. "Adam sat in the garden and the Angels brought him flesh and cooling wine." Sanhedr. 29. "In the hour when the Holy One, Blessed be He, created man, the Angels went astray in regard to him, and essayed to say before him, 'O Holy One!' then God permitted sleep to fall on him, and all knew that he was of earth." Midr. Rabbah on Gen. par. 8. It is possible that the Arabic word balas, a profligate, wicked person, may have influenced Muhammad in the formation of the word Eblis. See note, p. 185. Eblis is used in the Arabic version of the New Testament, for the probable date of which, see Tischendorf, Prol. p. 78.
91	33	2	And we said, O Adam, dwell thou and thy wife in the garden,c and eat of the fruit thereof plentifully wherever ye will; but approach not this tree,d lest ye become of the number of the transgressors.	c Mohammed, as appears by what presently follows, does not place this garden or paradise on earth, but in the seventh heaven.5 5 Vide Marracc. in Alc. p. 24. d Concerning this tree or the forbidden fruit, the Mohammedans, as well as the Christians, have various opinions. Some say it was an ear of wheat; some will have it to have been a fig-tree, and others a vine.6 The story of the Fall is told, with some further circumstances, in the beginning of the seventh chapter. 6 Vide ibid. p. 22.				And we said, "O Adam! dwell thou and thy wife in the Garden, and eat ye plentifully therefrom wherever ye list; but to this tree come not nigh, lest ye become of the transgressors."
91	34	2	But Satan caused them to forfeit paradise,e and turned them out of the state of happiness wherein they had been; whereupon we said, Get ye down,f the one of you an enemy unto the other; and there shall be a dwelling-place for you on earth, and a provision for a season.	e They have a tradition that the devil offering to get into paradise to tempt Adam, was not admitted by the guard; whereupon he begged of the animals, one after another, to carry him in, that he might speak to Adam and his wife; but they all refused him except the serpent, who took him between two of his teeth, and so introduced him. They add that the serpent was then of a beautiful form, and not in the shape he now bears.7 7 Vide ibid. f The Mohammedans say that when they were cast down from paradise, Adam fell on the isle of Ceylon or Serendib, and Eve near Joddah (the port of Mecca) in Arabia; and that after a separation of 200 years, Adam was, on his repentance, conducted by the angel Gabriel to a mountain near Mecca, where he found and knew his wife, the mountain being thence named Arafat; and that he afterwards retired with her to Ceylon, where they continued to propagate their species.8 It may not be improper here to mention another tradition concerning the gigantic stature of our first parents. Their prophet, they say, affirmed Adam to have been as tall as a high palm-tree;9 but this would be too much in proportion, if that were really the print of his foot, which is pretended to be such, on the top of a mountain in the isle of Ceylon, thence named Pico de Adam, and by the Arab writers Rahûn, being somewhat above two spans long10 (though others say it is 70 cubits long, and that when Adam set one foot here, he had the other in the sea)11; and too little, if Eve were of so enormous a size, as is said, when her head lay on one hill near Mecca, her knees rested on two others in the plain, about two musket-shots asunder.12 8 D’Herbelot, Bib. Orient. p. 55. 9 Yahya. 10 Moncony’s Voyage, part i. p. 372, &c. See Knox’s Account of Ceylon. 11 Anciennes Relations des Indes, &c. p. 3. 12 Moncony’s, ubi sup.				But Satan17 made them slip from it, and caused their banishment from the place in which they were. And we said, "Get ye down, the one of you an enemy to the other: and there shall be for you in the earth a dwelling-place, and a provision for a time."	17 Observe the change from Eblis, the calumniator, to Satan, the hater.
91	35	2	And Adam learned words of prayer from his LORD, and GOD turned unto him, for he is easy to be reconciled and merciful.					And words of prayer learned Adam from his Lord: and God turned to him; for He loveth to turn, the Merciful.
91	36	2	We said, Get ye all down from hence; hereafter shall there come unto you a direction from me,g and whoever shall follow my direction, on them shall no fear come, neither shall they be grieved;	g GOD here promises Adam that his will should be revealed to him and his posterity; which promise the Mohammedans believe was fulfilled at several times by the ministry of several prophets, from Adam himself, who was the first, to Mohammed, who was the last. The number of books revealed unto Adam they say was ten.1 1 Vide Hottinger Hist. Orient. p. 11. Reland. de Relig. Mohammed, p. 21.				We said, "Get ye down from it, all together: and if Guidance shall come to you from me, whoso shall follow my guidance, on them shall come no fear, neither shall they be grieved:
91	37	2	but they who shall be unbelievers, and accuse our signsh of falsehood, they shall be the companions of hell fire, therein shall they remain forever.	h This word has various significations in the Korân; sometimes, as in this passage, it signifies divine revelation, or scripture in general; sometimes the verses of the Korân in particular, and at other times visible miracles. But the sense is easily distinguished by the context.				But they who shall not believe, and treat our signs as false-hoods, these shall be inmates of the fire; in it shall they remain for ever."
91	38	2	O children of Israeli, remember my favor wherewith I have favored you; and perform your covenant with me, and I will perform my covenant with you; and revere me: and believe in the revelation which I have sent down, confirming that which is with you, and be not the first who believe not therein, neither exchange my signs for a small price; and fear me.	i The Jews are here called upon to receive the Korân, as verifying and confirming the Pentateuch, particularly with respect to the unity of God and the mission of Mohammed.2 And they are exhorted not to conceal the passages of their law which bear witness to those truths, nor to corrupt them by publishing false copies of the Pentateuch, for which the writers were but poorly paid.3 2 Yahya. 3 Jallalo’ddin.				O children of Israel! remember my favour wherewith I shewed favour upon you, and be true to your covenant with me; I will be true to my covenant with you; me therefore, revere me! and believe in what I have sent down confirming your Scriptures, and be not the first to disbelieve it, neither for a mean price barter my signs: me therefore, fear ye me!
91	39	2	Clothe not the truth with vanity, neither conceal the truth against your own knowledge;					And clothe not the truth with falsehood, and hide not the truth when ye know it:18	18 Muhammad rarely accused the Jews and Christians of corrupting, but often of misinterpreting, their Sacred Books, in order to evade his claims. His charges, however, are always very vaguely worded, and his utterances upon this subject are tantamount to a strong testimony in favour of the unimpeachable integrity of the sacred books, both of the Jews and Christians, so far as he knew them. See Sura [lxxxvii.] vii. 168, and v. 73 below.
91	40	2	observe the stated times of prayer, and pay your legal alms, and bow down yourselves with those who bow down.					And observe prayer and pay the legal impost, and bow down with those who bow.
91	41	2	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?					Will ye enjoin what is right upon others, and forget yourselves? Yet ye read the Book: will ye not understand?
91	42	2	Ask help with perseverance and prayer; this indeed is grievous unless to the humble,					And seek help with patience and prayer: a hard duty indeed is this, but not to the humble,
91	43	2	who seriously think they shall meet their LORD and that to him they shall return.		Kitáb-i-Íqán, part II, paragraph 148, p. 139 link	They who bear in mind that they shall attain unto the Presence of their Lord, and that unto Him shall they return.		Who bear in mind that they shall meet their Lord, and that unto Him shall they return.
91	44	2	O children of Israel, remember my favor wherewith I have favored you, and that I have preferred you above all nations;					O children of Israel! remember my favour wherewith I shewed favour upon you; for verily to you above all human beings have I been bounteous.
91	45	2	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.					And fear ye the day when soul shall not satisfy for soul at all, nor shall any intercession be accepted from them, nor shall any ransom be taken, neither shall they be helped.
91	46	2	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 remember when we rescued you from the people of Pharaoh, who had laid on you a cruel chastisement. They slew your male children, and let only your females live: and in this was a great trial from your Lord:
91	47	2	And when we divided the sea for you and delivered you, and drowned Pharaoh's people while ye looked on.k	k See the story of Moses and Pharaoh more particularly related, chapter vii. and xx. &c.				And when we parted the sea for you, and saved you, and drowned the people of Pharaoh, while ye were looking on:
91	48	2	And when we treated with Moses forty nights; then ye took the calfl for your God, and did evil;	l The person who cast this calf, the Mohammedans say, was (not Aaron but) al Sâmeri, one of the principal men among the children of Israel, some of whose descendants it is pretended still inhabit an island of that name in the Arabian Gulf.4 It was made of the rings5 and bracelets of gold, silver, and other materials, which the Israelites had borrowed of the Egyptians; for Aaron, who commanded in his brother’s absence, having ordered al Sâmeri 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 Sâmeri, understanding the founder’s art, put them altogether into a furnace to melt them down into one mass, which came out in the form of a calf.1 The Israelites, accustomed to the Egyptian idolatry, paying a religious worship to this image, al Sâmeri went farther, and took some dust from the footsteps of the horse of the angel Gabriel, who marched at the head of the people, and threw it into the mouth of the calf, which immediately began to low, and became animated;2 for such was the virtue of that dust.3 One writer says that all the Israelites adored this calf, except only 12,000.4 4 Geogr. Nubiens. p. 45. 5 Kor. c. 7. 1 See Exod. xxxii. 24. 2 Kor. c. 7. 3 Jallalo’ddin. Vide D’Herbelot, Bibl. Orient. p. 650. 4 Abulfeda.				And when we were in treaty with Moses forty nights: then during his absence took ye the calf and acted wickedly:
91	49	2	yet afterwards we forgave you, that peradventure ye might give thanks.					Yet after this we forgave you, that ye might be grateful:
91	50	2	And when we gave Moses the book of the law, and the distinction between good and evil, that peradventure ye might be directed.					And when we gave Moses the Book and the Illumination19 in order to your guidance:	19 See Sura [lxv.] xxi. 49.
91	51	2	And when Moses said unto his people, O my people, verily ye have injured your own souls, by your taking the calf for your God; therefore be turned unto your Creator, and slay those among you who have been guilty of that crime;m this will be better for you in the sight of your Creator: and thereupon he turned unto you, for he is easy to be reconciled, and merciful.	m In this particular, the narration agrees with that of Moses, who ordered the Levites to slay every man his brother:5 but the scripture says, there fell of the people that day about 3,000 (the Vulgate says 23,000) men;6 whereas the commentators of the Korân make the number of the slain to amount to 70,000; and add, that GOD sent a dark cloud which hindered them from seeing one another, lest the sight should move those who executed the sentence to compassion.7 5 Exod. xxxii. 26, 27. 6 Ibid. 28. 7 Jallalo’ddin, &c.				And remember when Moses said to his people, "O my people! verily ye - have sinned to your own hurt, by your taking the calf to worship it: Be turned then to your creator, and slay the guilty among you;20 this will be best for you with your creator:" Then turned He unto you, for He is the one who turneth, the Merciful:	20 Lit. slay one another.
91	52	2	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;					And when ye said, "O Moses! we will not believe thee until we see God plainly;" the thunderbolt fell upon you while ye were looking on:
91	53	2	then we raised you to life after ye had been dead, that peradventure ye might give thanks.n	n The persons here meant are said to have been seventy men, who were made choice of by Moses and heard the voice of GOD talking with him. But not being satisfied with that, they demanded to see GOD; whereupon they were all struck dead by lightning, and on Moses’s intercession restored to life.8 8 Ismael Ebn Ali.				Then we raised you to life after ye had been dead,21 that haply ye might give thanks:	21 The Talmudists relate how the Israelites who had died, on hearing the divine voice, etc., were restored by the intercession of the Law itself. Sanh. 5.
91	54	2	And we caused clouds to overshadow you, and manna and quailso to descend upon you, saying, Eat of the good things which we have given you for food: and they injured not us, but injured their own souls.	o The eastern writers say these quails were of a peculiar kind, to be found nowhere but in Yaman, from whence they were brought by a south wind in great numbers to the Israelites’ camp in the desert.9 The Arabs call these birds Salwâ, which is plainly the same with the Hebrew Salwim, and say they have no bones, but are eaten whole.10 9 See Psalm lxxviii. 26. 10 Vide D’Herbelot, Bibl. Orient. p. 477.				And we caused the clouds to overshadow you, and we sent down manna and quails upon you;–"Eat of the good things we have give you for sustenance;"–and they injured not us but they injured themselves.22	22 By storing them up in violation of God's command.
91	55	2	And when we said, Enter into this city,p and eat of the provisions thereof plentifully as ye will; and enter the gate worshipping, and say, Forgiveness!q we will pardon you your sins, and give increase unto the well-doers.	p Some commentators suppose it to be Jericho, others Jerusalem. q The Arabic word is Hittaton, which some take to signify that profession of the unity of GOD so frequently used by the Mohammedans, La ilâha illa ‘llaho, There is no god but GOD.				And when we said, "Enter this city,23 and eat therefrom plentifully, at your will, and enter the gate with prostrations, and say, 'Forgiveness;' and we will pardon you your sins, and give an increase to the doers of good:"–	23 Jericho according to some commentators, Jerusalem according to others, but see verse 58.
91	56	2	But the ungodly changed the expression into another,r different from what had been spoken unto them; and we sent down upon the ungodly indignation from heaven,s because they had transgressed.	r According to Jallalo’ddin, instead of Hittaton, they cried Habbat fi shaïrat–i.e., a grain in an ear of barley; and in ridicule of the divine command to enter the city in an humble posture, they indecently crept in upon their breech. s A pestilence which carried off near 70,000 of them.11 11 Jallalo’ddin.				But the evil-doers changed that word into another than that spoken to them,24 and we sent down upon those evil-doers wrath from heaven, for that they had done amiss:	24 See Sura [lxxxvii.] vii. 162.
91	57	2	And when Moses asked drink for his people, we said, Strike the rockt with thy rod; and there gushed thereout twelve fountainsu according to the number of the tribes, and all men knew their respective drinking-place. Eat and drink of the bounty of GOD, and commit not evil on the earth, acting unjustly.	t The commentators say this was a stone which Moses brought from Mount Sinai, and the same that fled away with his garments which he laid upon it one day while he washed; they add that Moses ran after the stone naked, till he found himself, ere he was aware, in the midst of the people, who, on this accident, were convinced of the falsehood of a report which had been raised of their prophet, that he was bursten, or, as others write, an hermaphrodite.1 They describe it to be a square piece of white marble, shaped like a man’s head; wherein they differ not much from the accounts of European travellers, who say this rock stands among several lesser ones, about 100 paces from Mount Horeb, and appears to have been loosened from the neighbouring mountains, having no coherence with the others; that it is a huge mass of red granite, almost round on one side, and flat on the other, twelve feet high, and as many thick, but broader than it is high, and about fifty feet in circumference.2 1 Jallalo’ddin, Yahya. 2 Breydenbach, Itinerar. Chartâ m. p. 1. Sicard, dans les Mémoires des Missions, vol. vii. p. 14. u Marracci thinks this circumstance looks like a Rabbinical fiction, or else that Mohammed confounds the water of the rock at Horeb with the twelve wells at Elim;3 for he says several who have been on the spot affirm there are but three orifices whence the water issued.4 But it is to be presumed that Mohammed had better means of information in this respect than to fall into such a mistake; for the rock stands within the borders of Arabia, and some of his countrymen must needs have seen it, if he himself did not, as it is most probable he did. And in effect he seems to be in the right. For one who went into those parts in the end of the fifteenth century tells us expressly that the water issued from twelve places of the rock, according to the number of the tribes of Israel; egressæ sunt aquæ largissimæ in duodecim locis petræ, juxta numerum duodecim tribuum Israel.5 A late curious traveller6 observes that there are twenty-four holes in the stone, which may be easily counted–that is to say, twelve on the flat side, and as many on the opposite round side, every one being a foot deep, and an inch wide; and he adds, that the holes on one side do not communicate with those on the other, which a less accurate spectator not perceiving (for they are placed horizontally, within two feet of the top of the rock), might conclude they pierced quite through the stone, and so reckon them to be but twelve. 3 Exod. xv. 27; Numb. xxxiii. 9. 4 Marracc. Prodr. part iv. p. 80. 5 Breydenbach, ubi sup. 6 Sicard, ubi sup.				And when Moses asked drink for his people, we said, "Strike the rock with thy rod;" and from it there gushed twelve fountains: each tribe25 knew their drinking-place:–"Eat and drink," said we, "of what God hath supplied, and do no wrong on the earth by licentious deeds:"	25 Lit. all men. This incident is perhaps inadvertently borrowed from Ex. xv. 27.
91	58	2	And when ye said, O Moses, we will by no means be satisfied with one kind of food; pray unto thy LORD therefore for us, that he would produce for us of that which the earth bringeth forth, herbs and cucumbers, and garlic, and lentils, and onions;x Moses answered, Will ye exchange that which is better, for that which is worse? Get ye down into Egypt, for there shall ye find what ye desire: and they were smitten with vileness and misery, and drew on themselves indignation from GOD. This they suffered, because they believed not in the signs of GOD, and killed the prophets unjustly; this, because they rebelled and transgressed.	x See Numb. xi. 5, &c.	The Secret of Divine Civilization, p. 79 link	MG: Humiliation and misery were stamped upon them.		And when ye said, "O Moses! we will not put up with one sort of food: pray, therefore, thy Lord for us, that He would bring forth for us of that which the earth groweth, its herbs and its cucumbers and its garlic and its lentils and its onions:" He said, "What! will ye exchange that which is worse for what is better? Get ye down into Egypt;–for ye shall have what ye have asked:" Vileness and poverty were stamped upon them, and they returned with wrath from God: This, for that they disbelieved the signs of God, and slew the Prophets26 unjustly: this, for that they rebelled and transgressed!	26 This passage (comp. xxvi. 59) is one of the numerous anachronisms which abound in the Koran and prove the gross ignorance of the Arabian Prophet.
91	59	2	Surely those who believe, and those who Judaize, and Christians, and Sabians,y whoever believeth in GOD, and the last day, and doth that which is right, they shall have their reward with their LORD; there shall come no fear on them, neither shall they be grieved.	y From these words, which are repeated in the fifth chapter, several writers7 have wrongly concluded that the Mohammedans hold it to be the doctrine of their prophet that every man may be saved in his own religion, provided he be sincere and lead a good life. It is true, some of their doctors do agree this to be the purport of the words;1 but then they say the latitude hereby granted was soon revoked, for that this passage is abrogated by several others in the Korân, 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 Islâm (i.e., the Mohammedan) it shall not be accepted of him, and at the last day he shall be of those who perish.2 However, others are of opinion that this passage is not abrogated, but interpret it differently, taking the meaning of it to be that no man, whether he be a Jew, a Christian, or a Sabian, shall be excluded from salvation, provided he quit his erroneous religion and become a Moslem, which they say is intended by the following words, Whoever believeth in GOD and the last day, and doth that which is right. And this interpretation is approved by Mr. Reland, who thinks the words here import no more than those of the apostle, In every nation he that feareth GOD, and worketh righteousness, is accepted with him;3 from which it must not be inferred that the religion of nature, or any other, is sufficient to save, without faith in Christ.4 7 Selden, de Jure Nat. et Gent. sec. Hebr. l. 6, c. 12. Angel, a St. Joseph. Gazophylac. Persic. p. 365. Nic. Cusanus in Cribratione Alcorani, l. 3, c. 2, &c. 1 See Chardin’s Voyages, vol. ii. p. 326, 331. 2 Abu’lkasem Hebatallah de abrogante et abrogato. 3 Acts x. 35. 4 Vide Reland. de Rel. Moham. p. 128, &c.				Verily, they who believe (Muslims), and they who follow the Jewish religion, and the Christians, and the Sabeites27–whoever of these believeth in God and the last day, and doeth that which is right, shall have their reward with their Lord: fear shall not come upon them, neither shall they be grieved.	27 The Sabeites are identical with the Mendaites, or so-called Christians of S. John, residing in the marshy district at the mouth of the Euphrates, but are not the same with the star-worshipping Sabians of Harran in Mesopotamia. See D'Herbelot, Bibl. Or. under the word Sabi; Assemani, Bibl. Or. iii. 2, 609. For curious details as to the elements of the Sabeite religion, see Chwolson's SSabier and SSabaismus I.
91	60	2	Call to mind also when we accepted your covenant, and lifted up the mountain of Sinai over you,z saying, Receive the law which we have given you, with a resolution to keep it, and remember that which is contained therein, that ye may beware.	z The Mohammedan tradition is, that the Israelites refusing to receive the law of Moses, GOD tore up the mountain by the roots, and shook it over their heads, to terrify them into a compliance.5 5 Jallalo’ddin.				Call to mind also when we entered into a covenant with you, and lifted up the mountain28 over you:–"Take hold," said we, "on what we have revealed to you, with resolution, and remember what is therein, that ye may fear:"	28 See Sura [lxxxvii.] vii. 170.
91	61	2	After this ye again turned back, so that if it had not been for GOD's indulgence and mercy towards you, ye had certainly been destroyed. Moreover ye know what befell those of your nation who transgressed on the sabbath day;a We said unto them, Be ye changed into apes, driven away from the society of men.	a The story to which this passage refers, is as follows: In the days of David some Israelites dwelt at Ailah, or Elath, on the Red Sea, where on the night of the sabbath the fish used to come in great numbers to the shore, and stay there all the sabbath, to tempt them; but the night following they returned into the sea again. At length some of the inhabitants, neglecting GOD’S command, catched fish on the sabbath, and dressed and ate them; and afterward cut canals from the sea, for the fish to enter, with sluices, which they shut on the sabbath, to prevent their return to the sea. The other part of the inhabitants, who strictly observed the sabbath, used both persuasion and force to stop this impiety, but to no purpose, the offenders growing only more and more obstinate; whereupon David cursed the sabbath-breakers, and God transformed them into apes. It is said that one going to see a friend of his that was among them, found him in the shape of an ape, moving his eyes about wildly; and asking him whether he was not such a one, the ape made a sign with his head that it was he; whereupon the friend said to him, Did not I advise you to desist? at which the ape wept. They add that these unhappy people remained three days in this condition, and were afterwards destroyed by a wind which swept them all into the sea.6 6 Abulfeda.				But after this ye turned back, and but for God's grace and mercy toward you, ye had surely been of the lost! Ye know too those of you who transgressed on the Sabbath, and to whom we said, "Be changed into scouted apes:"29	29 See Sura [lxxxvii.] vii. 164.
91	62	2	And we made them an example unto those who were contemporary with them, and unto those who came after them, and a warning to the pious.					And we made them a warning to those of their day, and to those who came after them, and a caution to the God-fearing:
91	63	2	And when Moses said unto his people, Verily GOD commandeth you to sacrifice a cow;b they answered, Dost thou make a jest of us! Moses said, GOD forbid that I should be one of the foolish. They said, Pray for us unto thy LORD, that he would show us what cow it is. Moses answered, He saith, She is neither an old cow, nor a young heifer, but of a middle age between both: do ye therefore that which ye are commanded.	b The occasion of this sacrifice is thus related. A certain man at his death left his son, then a child, a cow-calf, which wandered in the desert till he came to age; at which time his mother told him the heifer was his, and bid him fetch her, and sell her for three pieces of gold. When the young man came to the market with his heifer, an angel in the shape of a man accosted him, and bid him six pieces of gold for her; but he would not take the money till he had asked his mother’s consent; which when he had obtained, he returned to the market-place, and met the angel, who now offered him twice as much for the heifer, provided he would say nothing of it to his mother; but the young man refusing, went and acquainted her with the additional offer. The woman perceiving it was an angel, bid her son go back and ask him what must be done with the heifer; whereupon the angel told the young man that in a little time the children of Israel would buy that heifer of him at any price. And soon after it happened that an Israelite, named Hammiel, was killed by a relation of his, who, to prevent discovery, conveyed the body to a place considerably distant from that where the fact was committed. The friends of the slain man accused some other persons of the murder before Moses; but they denying the fact, and there being no evidence to convict them, God commanded a cow, of such and such particular marks, to be killed; but there being no other which answered the description except the orphan’s heifer, they were obliged to buy her for as much gold as her hide would hold; according to some, for her full weight in gold, and as others say, for ten times as much. This heifer they sacrificed, and the dead body being, by divine direction, struck with a part of it, revived, and standing up, named the person who had killed him; after which it immediately fell down dead again.1 The whole story seems to be borrowed from the red heifer, which was ordered by the Jewish law to be burnt, and the ashes kept for purifying those who happened to touch a dead corpse;2 and from the heifer directed to be slain for the expiation of an uncertain murder. See Deut. xxi. 1-9. 1 Abulfeda. 2 Numb. xix.				And when Moses said to his people, "Verily, God bids you sacrifice a COW;"30 they said, "Makest thou a jest of us?" He said, "God keep me from being one of the foolish." They said, "Call on thy Lord for us that He would make plain to us what she is." He said, "God saith, 'She is a cow neither old nor young, but of the middle age between the two:' do therefore what ye are bidden."	30 Compare Numb. xix.; Deut. xxii. 1-9. The cow was to be sacrificed in order that a murderer might be discovered through the miracle to be wrought on the corpse by a piece of her flesh.
91	64	2	They said, Pray for us unto thy LORD, that he would show us what colour she is of. Moses answered, He saith, She is a red cow,c intensely red, her colour rejoiceth the beholders.	c The epithet in the original is yellow; but this word we do not use in speaking of the colour or cattle.				They said, "Call on your Lord for us, that he would make plain to us what is her colour." He said, "God saith, 'She is a fawn-coloured cow; her colour is very bright; she rejoiceth the beholders.' "
91	65	2	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.					They said, "Call on they Lord for us that He would make plain to us what cow it is–for to us are cows alike,–and verily, if God please, we shall be guided rightly:"
91	66	2	Moses answered, He saith, She is a cow not broken to plough the earth, or water the field, a sound one, there is no blemish in her. They said, Now hast thou brought the truth. Then they sacrificed her; yet they wanted but little of leaving it undone.d	d Because of the exorbitant price which they were obliged to pay for the heifer.				He said, "God saith, 'She is a cow not worn by ploughing the earth or watering the field, sound, no blemish in her.' " They said, "Now hast thou brought the truth:" Then they sacrificed her; Yet nearly had they done it not:
91	67	2	And when ye slew a man, and contended among yourselves concerning him, GOD brought forth to light that which ye concealed.					And when ye slew a man, and strove among yourselves about him, God brought to light what he had hidden:
91	68	2	For we said, Strike the dead body with part of the sacrificed cow:e so GOD raiseth the dead to life, and showeth you his signs, that peradventure ye may understand.	e i.e., Her tongue, or the end of her tail.3 3 Jallalo’ddin.				For we said, "Strike the corpse with part of her." So God giveth life to the dead, and sheweth you his signs, that haply ye may understand.
91	69	2	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.					Then after that your hearts became hard like rocks, or harder still: for verily, from rocks have rivers gushed; others, verily, have been cleft, and water hath issued from them; and others, verily, have sunk down through fear of God: And God is not regardless of your actions.
91	70	2	Do ye therefore desire that the Jews should believe you? yet a part of them heard the word of GOD, and then perverted it, after they had understood it, against their own conscience.		Kitáb-i-Íqán, part I, paragraph 94, p. 87 link	A part of them heard the Word of God, and then, after they had understood it, distorted it, and knew that they did so.		Desire ye then that for your sakes31 the Jews should believe? Yet a part of them heard the word of God, and then, after they had understood it, perverted it, and knew that they did so.	31 To please you, O Muslims.
91	71	2	And when they meet the true believers, they say, We believe: but when they are privately assembled together, they say, Will ye acquaint them with what GOD hath revealed unto you, that they may dispute with you concerning it in the presence of your LORD? Do ye not therefore understand?					And when they fall in with the faithful, they say, "We believe;" but when they are apart32 one with another, they say, "Will ye acquaint them with what God hath revealed to you, that they may dispute with you about it in the presence of your Lord?" Understand ye their aim?	32 This is one of the passages which shews great familiarity with the habits of the Jews, on the part of Muhammad. See Maracci's Prodr. i. 44. Wahl's Einleitung, xxx. xxxv.
91	72	2	Do not they know that GOD knoweth that which they conceal as well as that which they publish?					Know they not that God knoweth what they hide, as well as what they bring to light?
91	73	2	But there are illiterate men among them, who know not the book of the law, but only lying stories, although they think otherwise. And woe unto them, who transcribe corruptly the book of the lawf with their hands, and then say, This is from GOD: that they may sell it for a small price. Therefore woe unto them because of that which their hands have written; and woe unto them for that which they have gained.	f Mohammed again accuses the Jews of corrupting their scripture.	Kitáb-i-Íqán, part I, paragraph 95, p. 87 link Summons of the Lord of Hosts (Súriy-Haykal, paragraph 249) link	Woe unto those who, with their own hands, transcribe the Book corruptly, and then say: 'This is from God,' that they may sell it for some mean price.		But there are illiterates among them who are unacquainted with the Book,33 but with lies only, and have but vague fancies. Woe to those who with their own hands transcribe the Book corruptly, and then say, "This is from God," that they may sell it for some mean price! Woe then to them for that which their hands have written! and, Woe to them for the gains which they have made!	33 The Pentateuch. This passage shews that the art of writing was known in Medina shortly after the Hejira.
91	74	2	They say, The fire of hell shall not touch us but for a certain number of days.g Answer, Have ye received any promise from GOD to that purpose? for GOD will not act contrary to his promise: or do ye speak concerning GOD that which ye know not?	g That is, says Jallalo’ddin, forty; being the number of days that their forefathers worshipped the golden calf; after which they gave out that their punishment should cease. It is a received opinion among the Jews at present, that no person, be he ever so wicked, or of whatever sect, shall remain in hell above eleven months, or at most a year; except Dathan and Abiram, and atheists, who will be tormented there to all eternity.1 1 Vide Bartoloccii Biblioth. Rabbinic. tom. ii. p. 128, et tom. iii. p. 421.				And they say, "Hell fire shall not touch us, but for a few days:"34 SAY: Have ye received such a promise from God? for God will not revoke his promise: or, Speak ye of God that which ye know not?	34 Forty days; the period during which they worshipped the calf.
91	75	2	Verily whoso doth evil,h and is encompassed by his iniquity, they shall be the companions of hell fire, they shall remain therein forever:	h By evil in this place the commentators generally understand polytheism or idolatry; which sin the Mohammedans believe, unless repented of in this life, is unpardonable and will be punished by eternal damnation; but all other sins they hold will at length be forgiven. This therefore is that irremissible impiety, in their opinion, which in the New Testament is called the sin against the Holy Ghost.				But they whose only gains are evil works, and who are environed by their sins,–they shall be inmates of the fire, therein to abide for ever:
91	76	2	but they who believe and do good works, they shall be the companions of paradise, they shall continue therein forever.					But they who have believed and done the things that be right, they shall be the inmates of Paradise,–therein to abide for ever.
91	77	2	Remember also, when we accepted the covenant of the children of Israel, saying, Ye shall not worship any other except GOD, and ye shall show kindness to your parents and kindred, and to orphans, and to the poor, and speak that which is good unto men, and be constant at prayer, and give alms. Afterwards ye turned back, except a few of you, and retired afar off.					And when we entered into covenant with the children of Israel, we said, "Worship none but God, and be good to your parents and kindred, and to orphans, and to the poor, and speak with men what is right, and observe prayer, and pay the stated alms." Then turned ye away, except a few of you, and withdrew afar off.
91	78	2	And when we accepted your covenant, saying, Ye shall not shed your brother's blood nor dispossess one another of your habitations; then ye confirmed it, and were witnesses thereto.					And when we made a covenant with you that ye should not shed your own blood,35 nor expel one another from your abodes, then ye ratified it and yourselves were witnesses.	35 The blood of those who are as your own flesh.
91	79	2	Afterwards ye were they who slew one another,i and turned several of your brethren out of their houses, mutually assisting each other against them with injustice and enmity; but if they come captives unto you, ye redeem them: yet it is equally unlawful for you to dispossess them. Do ye therefore believe in part of the book of the law, and reject other part thereof? But whoso among you doth this, shall have no other reward than shame in this life, and on the day of resurrection they shall be sent to a most grievous punishment; for GOD is not regardless of that which ye do.	i This passage was revealed on occasion of some quarrels which arose between the Jews of the tribes of Koreidha, and those of al Aws, al Nadhîr, and al Khazraj, and came to that height that they took arms and destroyed one another’s habitations, and turned one another out of their houses; but when any were taken captive, they redeemed them. When they were asked the reason of their acting in this manner, they answered, That they were commanded by their law to redeem the captives, but that they fought out of shame, lest their chiefs should be despised.2 2 Jallalo’ddin.	Kitáb-i-Íqán, part II, paragraph 181, p. 169 link	Believe ye then part of the Book, and deny part?		Then were ye the very persons who slew one another; and ye drove out a part of your own people from their abodes; ye lent help against them with wrong and hatred; but if they come captives to you, ye redeem them!–Yet it was forbidden you to drive them out.36 Believe ye then part of the Book, and deny part? But what shall be the meed of him among you who doth this, but shame in this life? And on the day of the Resurrection they shall be sent to the most cruel of torments, for God is not regardless of what ye do.	36 Two Jewish tribes (Koreidha and Nadhir) in alliance with certain Arab tribes who were at war, destroyed one another's abodes, but redeemed the Jewish captives, professing that they were commanded to do this by the Law. So the commentators.
91	80	2	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.					These are they who purchase this present life at the price of that which is to come: their torment shall not be lightened, neither shall they be helped.
91	81	2	We formerly delivered the book of the law unto Moses, and caused apostles to succeed him, and gave evident miracles to Jesus the son of Mary, and strengthened him with the holy spirit.k Do ye therefore, whenever an apostle cometh unto you with that which your souls desire not, proudly reject him, and accuse some of imposture, and slay others?	k We must not imagine Mohammed here means the Holy Ghost in the Christian acceptation. The commentators says this spirit was the angel Gabriel, who sanctified Jesus and constantly attended on him.1 1 Jallalo’ddin.	Kitáb-i-Íqán, part I, paragraph 13, p. 13 link Kitáb-i-Íqán, part I, paragraph 79, p. 71 link	As oft as an Apostle cometh unto you with that which your souls desire not, ye swell with pride, accusing some of being impostors and slaying others.		Moreover, to Moses gave we "the Book," and we raised up apostles after him; and to Jesus, son of Mary, gave we clear proofs of his mission, and strengthened him by the Holy Spirit.37 So oft then as an apostle cometh to you with that which your souls desire not, swell ye with pride, and treat some as impostors, and slay others?	37 Gabriel. Muhammad either knowingly rejected the divinity of the Holy Ghost, or confounded Gabriel announcing the conception, with the Holy Spirit that overshadowed Mary. It is probable that Muhammad's ideas of the Spirit were at first indefinite, but that the two expressions, Gabriel and the Holy Spirit, became ultimately synonymous. See note on Sura [lxvii.] xvii. 87. Geiger (p. 82) quotes an instance in which the Jewish expositors understand the distinctly-speaking Spirit (Sanhedr. 44) of Gabriel.
91	82	2	The Jews say, Our hearts are uncircumcised: but GOD hath cursed them with their infidelity; therefore few shall believe.					And they say, "Uncircumcised are our hearts." Nay! God hath cursed them in their infidelity: few are they who believe!
91	83	2	And when a book came unto them from GOD, confirming the scriptures which were with them, although they had before prayed for assistance against those who believed not,l yet when that came unto them which they knew to be from God, they would not believe therein: therefore the curse of GOD shall be on the infidels.	l The Jews in expectation of the coming of Mohammed (according to the tradition of his followers) used this prayer, O God, help us against the unbelievers by the prophet who is to be sent in the last times.2 2 Idem.	Kitáb-i-Íqán, part II, paragraph 159, p. 150 link	Although they had before prayed for victory over those who believed not, yet when there came unto them, He of Whom they had knowledge, they disbelieved in Him. The curse of God on the infidels!		And when a Book had come to them from God, confirming that which they had received already–although they had before prayed for victory over those who believed not–yet when that Koran come to them, of which they had knowledge, they did not recognise it. The curse of God on the infidels!
91	84	2	For a vile price have they sold their souls, that they should not believe in that which GOD hath sent down;m out of envy, because GOD sendeth down his favors to such of his servants as he pleaseth: therefore they brought on themselves indignation on indignation; and the unbelievers shall suffer an ignominious punishment.	m The Korân.	The Seven Valleys (The Valley of True Poverty and Absolute Nothingness) link	MG: grace on such of His servants as He pleaseth.		For a vile price have they sold themselves, by not believing what God hath sent down, envious of God's sending down his grace on such of his servants as he pleaseth:38 and they have brought on themselves wrath upon wrath. And for the unbelievers is a disgraceful chastisement.	38 The gift of the prophetic office, etc., to a pagan Arab and not to a Jew.
91	85	2	When one saith unto them, Believe in that which GOD hath sent down; they answer, We believe in that which hath been sent down unto us:n and they reject what hath been revealed since, although it be the truth, confirming that which is with them. Say, Why therefore have ye slain the prophets of GOD in times past, if ye be true believers?	n The Pentateuch.				And when it is said to them, "Believe in what God hath sent down," they say, "In that which hath been sent down to us we believe:" but what hath since been sent down they disbelieve, although it be the truth confirmatory of their own Scriptures. SAY: Why then have ye of old slain God's prophets,39 if ye are indeed believers?	39 Matt. xxiii. 37.
91	86	2	Moses formerly came unto you with evident signs, but ye afterwards took the calf for your god and did wickedly.					Moreover, Moses came unto you with proofs of his mission. Then in his absence ye took the calf for your God, and did wickedly.
91	87	2	And when we accepted your covenant, and lifted the mountain of Sinai over you,o saying Receive the law which we have given you, with a resolution to perform it, and hear; they said, We have heard, and have rebelled: and they were made to drink down the calf into their heartsp for their unbelief. Say, A grievous thing hath your faith commanded you, if ye be true believers?q	o See before p. 8. p Moses took the calf which they had made, and burnt it in the fire, and ground it to powder, and strewed it upon the water (of the brook that descended from the mount), and made the children of Israel drink of it.3 3 Exod. xxxii. 20; Deut. ix. 21. q Mohammed here infers from their forefathers’ disobedience in worshipping the calf, at the same time that they pretended to believe in the law of Moses, that the faith of the Jews in his time was as vain and hypocritical, since they rejected him, who was foretold therein, as an impostor.4 4 Jallalo’ddin, Yahya, al Beidâwi.				And when we accepted your covenant, and uplifted40 the mountain over you, we said, "Take firm hold on what we have given you, and hearken." They said, "We have hearkened and have rebelled:" then were they made to drink down the calf into their hearts for their ingratitude. SAY: A bad thing hath your faith commanded you, if ye be indeed believers.	40 See Sura vii. 170, p. 309.
91	88	2	Say, if the future mansion with GOD be prepared peculariarly for you, exclusive of the rest of mankind, wish for death, if ye say truth;		Kitáb-i-Íqán, part II, paragraph 252, p. 227 link Tablets of Bahá’u’lláh Revelaed after the Kitáb-i-Aqdas (Lawh-i-Burhán, within pp. 203-216) link A Traveler’s Narrative, p. 67 link	Wish for death, if ye are men of truth. BWC: Wish ye, then, for death, if ye are sincere. MG: Desire death, then, if ye be sincere.		SAY: If the future dwelling place with God be specially for you, but not for the rest of mankind, then wish for death, if ye are sincere:
91	89	2	but they will never wish for it, because of that which their hands have sent before them;r GOD knoweth the wicked-doers;	r That is, by reason of the wicked forgeries which they have been guilty of in respect to the scriptures. An expression much like that of St. Paul, where he says, that some men’s sins are open beforehand, going before to judgment.5 5 1 Tim. v. 24.	Gems of Divine Mysteries, p. 22, paragraph 27 link			But never can they wish for it, because of that which their own hands have sent on before them!41 And God knoweth the offenders.	41 Comp. 1 Tim. v. 24.
91	90	2	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.					And thou wilt surely find them of all men most covetous of life, beyond even the polytheists. To be kept alive a thousand years might one of them desire: but that he may be preserved alive, shall no one reprieve himself from the punishment! And God seeth what they do.
91	91	2	Say, Whoever is an enemy to Gabriels (for he hath caused the Koran to descend on thy heart, by the permission of GOD, confirming that which was before revealed, a direction, and good tidings to the faithful);	s The commentators say that the Jews asked what angel it was that brought the divine revelations to Mohammed; and being told that it was Gabriel, they replied that he was their enemy, and the messenger of wrath and punishment; but if it had been Michael, they would have believed on him, because that angel was their friend, and the messenger of peace and plenty. And on this occasion, they say, this passage was revealed.1 That Michael was really the protector or guardian angel of the Jews, we know from scripture;2 and it seems that Gabriel was, as the Persians call him, the angel of revelations, being frequently sent on messages of that kind;3 for which reason it is probable Mohammed pretended he was the angel from whom he received the Korân. 1 Jallalo’ddin; al Zamakh. Yahya. 2 Dan. xii. I. 3 Ibid.. c. viii. 16, and ix. 21; Luke i. 19, 26. See Hyde de Rel. Vet. Persar. p. 263.				SAY: Whoso is the enemy of Gabriel–For he it is who by God's leave hath caused the Koran to descend on thy heart, the confirmation of previous revelations, and guidance, and good tidings to the faithful–
91	92	2	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.					Whoso is an enemy to God or his angels, or to Gabriel, or to Michael, shall have God as his enemy: for verily God is an enemy to the Infidels.
91	93	2	And now we have sent down unto thee evident signs,t and none will disbelieve them but the evil-doers.	t i.e., the revelations of this book.				Moreover, clear signs have we sent down to thee, and none will disbelieve them but the perverse.
91	94	2	Whenever they make a covenant, will some of them reject it? yea, the greater part of them do not believe.		Summons of the Lord of Hosts (Súriy-Haykal, paragraph 223) link			Oft as they have formed an engagement with thee, will some of them set it aside? But most of them believe not.
91	95	2	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 when there came to them an apostle from God, affirming the previous revelations made to them, some of those to whom the Scriptures were given, threw the Book of God behind their backs as if they knew it not:
91	96	2	and they followed the device which the devils devised against the kingdom of Solomon;u and Solomon was not an unbeliever; but the devils believed not, they taught men sorcery, and that which was sent down to the two angels at Babel, Harût and Marût:v yet those two taught no man until they had said, Verily we are a temptation, therefore be not an unbeliever. So men learned from those two a charm by which they might cause division between a man and his wife; but they hurt none thereby, unless by GOD'S permission, and they learned that which would hurt them, and not profit them; and yet they knew that he who bought that art should have no part in the life to come, and woful is the price for which they have sold their souls, if they knew it.	u The devils having, by GOD’S permission, tempted Solomon without success, they made use of a trick to blast his character. For they wrote several books of magic, and hid them under that prince’s throne, and after his death, told the chief men that if they wanted to know by what means Solomon had obtained his absolute power over men, genii, and the winds, they should dig under his throne; which having done, they found the aforesaid books, which contained impious superstitions. The better sort refused to learn the evil arts therein delivered, but the common people did; and the priests published this scandalous story of Solomon, which obtained credit among the Jews, till GOD, say the Mohammedans, cleared that king by the mouth of their prophet, declaring that Solomon was no idolater.4 4 Yahya, Jallalo’ddin. v Some say only that these were two magicians, or angels sent by GOD to teach men magic, and to tempt them.5 But others tell a longer fable; that the angels expressing their surprise at the wickedness of the sons of Adam, after prophets had been sent to them with divine commissions, GOD bid them choose two out of their own number to be sent down to be judges on earth. Whereupon they pitched upon Harût and Marût, who executed their office with integrity for some time, till Zohara, or the planet Venus, descended and appeared before them in the shape of a beautiful woman, bringing a complaint against her husband (though others say she was a real woman). As soon as they saw her, they fell in love with her, and endeavoured to prevail on her to satisfy their desires; but she flew up again to heaven, whither the two angels also returned, but were not admitted. However, on the intercession of a certain pious man, they were allowed to choose whether they would be punished in this life, or in the other; whereupon they chose the former, and now suffer punishment accordingly in Babel, where they are to remain till the day of judgment. They add that if a man has a fancy to learn magic, he may go to them, and hear their voice, but cannot see them.1 This story Mohammed took directly from the Persian Magi, who mention two rebellious angels of the same names, now hung up by the feet, with their heads downwards, in the territory of Babel.2 And the Jews have something like this, of the angel Shamhozai, who, having debauched himself with women, repented, and by way of penance hung himself up between heaven and earth.3 5 Jallalo’ddin. 1 Yahya, &c. 2 Vide Hyde, ubi sup. c. 12. 3 Bereshit rabbah, in Gen. vi. 2.				And they followed what the Satans read42 in the reign of Solomon: not that Solomon was unbelieving, but the Satans were unbelieving. Sorcery did they teach to men, and what had been revealed to the two angels, Harut and Marut, at Babel. Yet no man did these two teach until they had said, "We are only a temptation. Be not then an unbeliever." From these two did men learn how to cause division between man and wife: but unless by leave of God, no man did they harm thereby. They learned, indeed, what would harm and not profit them; and yet they knew that he who bought that art should have no part in the life to come! And vile the price for which they have sold themselves,–if they had but known it!	42 In Solomon's Books of Magic. This story has been supposed to be of Persian origin. See Hyde de Rel. Vet. Pers. ch. xii. But from a passage in the Midr. Abhkhir quoted in the Midr. Jalkut, ch. 44, and from a quotation in Maracci's Prodr. iv. 82, Geiger infers that Muhammad has transferred to the time of Solomon, the Rabbinic traditions concerning the influence of angels upon men at the time of the Deluge. p. 106. "Babel is regarded by the Muslims as the fountain head of the science of magic. They suppose Haroot and Maroot to be two angels who, in consequence of their want of compassion for the frailties of mankind, were sent down to earth to be tempted. They both sinned; and being permitted to choose whether they would be punished now or hereafter, chose the former, and are still suspended by the feet at Babel in a rocky pit, and are the great teachers of magic." (Lane on ch. iii. note 14 of the 1001 Nights.)
91	97	2	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.					But had they believed and feared God, better surely would have been the reward from God,–if they had but known it!
91	98	2	O true believers, say not to our apostle, Raïna; but say Ondhorna;x and hearken: the infidels shall suffer a grievous punishment.	x Those two Arabic words have both the same signification, viz., Look on us; and are a kind of salutation. Mohammed had a great aversion to the first, because the Jews frequently used it in derision, it being a word of reproach in their tongue.4 They alluded, it seems, to the Hebrew verb [Hebrew Text] ruá, which signifies to be bad or mischievous. 4 Jallalo’ddin.				O ye who believe! say not to our apostle, "Raina"43 (Look at us); but say, "Ondhorna" (Regard us). And attend to this; for, the Infidels shall suffer a grievous chastisement.	43 Raina, as pronounced in Hebrew, "our bad one;" but in Arabic, "look upon us," a kind of salutation of the same signification as ondhorna, which, however, does not admit of any secondary bad sense like raina.
91	99	2	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.		Memorials of the Faithful (within pp. 49-54, Nabíl of Qá’in) link Tablets of the Divine Plan (11 Tablet to the Bahá’ís of the Central States, within pp. 75-83) link	MG: And God will single out for His mercy whomsoever He willeth. O: He specializes for His Mercy whomsoever He willeth.		The unbelievers among the people of the Book, and among the idolaters, desire not that any good should be sent down to you from your Lord: but God will shew His special mercy to whom He will, for He is of great bounty.
91	100	2	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?					Whatever verses we cancel,44 or cause thee to forget, we bring a better or its like. Knowest thou not that God hath power over all things?	44 Comp. Sura xvi. 103; iv. 84. The Muslims admit that there are 225 verses cancelled by later ones. The doctrine of "abrogation" is taught in the Talmud. Thus Hilchoth Mamrim, ii. 1, 2, etc.
91	101	2	Dost thou not know that unto GOD belongeth the kingdom of heaven and earth? neither have ye any protector or helper except GOD.					Knowest thou not that the dominion of the Heavens and of the Earth is God's? and that ye have neither patron nor helper, save God?
91	102	2	Will ye require of your apostle according to that which was formerly required of Moses?y but he that hath exchanged faith for infidelity, hath already erred from the straight way.	y Namely, to see GOD manifestly.5 5 See before, p. 7.				Would ye ask of your apostle what of old was asked of Moses? But he who exchangeth faith for unbelief,45 hath already erred from the even way.	45 That is, does not weigh the evidence for Muhammad's mission already given, but demands, as the Jews did, to see God himself.
91	103	2	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.					Many of the people of the Book desire to bring you back to unbelief after ye have believed, out of selfish envy, even after the truth hath been clearly shewn them. But forgive them, and shun them till God shall come in with His working. Truly God hath power over all things.
91	104	2	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.					And observe prayer and pay the legal impost:46 and whatever good thing ye have sent on before for your soul's sake, ye shall find it with God. Verily God seeth what ye do.	46 In all Muhammadan countries the first time of prayer is the moghreb or sunset, or rather, four minutes later; the second the eshe, when it has become quite dark; the third the soobh or fegr, the daybreak; the fourth, doohr, or a little after noon, when the sun has begun to decline; the fifth, the asr, midway between noon and nightfall. The obligatory legal alms or impost are called, as here, zekah (lit. purity), the voluntary, sudackah. It is, however, left to the conscience of individuals to give and to apply them as they think fit.
91	105	2	They say, Verily none shall enter paradise, except they who are Jews or Christians:z this is their wish. Say, Produce your proof of this, if ye speak truth.	z This passage was revealed on occasion of a dispute which Mohammed had with the Jews of Medina, and the Christians of Najrân, each of them asserting that those of their religion only should be saved.6 6 Jallalo’ddin.				And they say, "None but Jews or Christians shall enter Paradise:" This is their wish. SAY: Give your proofs if ye speak the truth.
91	106	2	Nay, but he who resigneth himselfa to GOD, and doth that which is right,b he shall have his reward with his LORD: there shall come no fear on them, neither shall they be grieved.	a Literally, resigneth his face, &c. b That is, asserteth the unity of GOD.7 7 Idem.				But they who set their face with resignation Godward, and do what is right,–their reward is with their Lord; no fear shall come on them, neither shall they be grieved.
91	107	2	The Jews say, The Christians are grounded on nothing;c and the Christians say, The Jews are grounded on nothing; and the Christians say, The Jews are grounded on nothing; yet they both read the scriptures. So likewise say they who know not the scripture, according to their saying. But GOD shall judge between them on the day of the resurrection, concerning that about which they now disagree.	c The Jews and Christians are here accused of denying the truth of each other’s religion, notwithstanding they read the scriptures. Whereas the Pentateuch bears testimony to Jesus, and the Gospel bears testimony to Moses.1 1 Idem.				Moreover, the Jews say, "The Christians lean on nought:" "On nought lean the Jews," say the Christians: Yet both are readers of the Book. So with like words say they who have no knowledge.47 But on the resurrection day, God shall judge between them as to that in which they differ.	47 The idolatrous Arabs.
91	108	2	Who is more unjust than he who prohibiteth the temples of GOD,d that his name should be remembered therein, and who hasteth to destroy them? Those men cannot enter therein, but with fear: they shall have shame in this world, and in the next a grievous punishment.	d Or hindereth men from paying their adorations to GOD in those sacred places. This passage, says Jallalo’ddin, was revealed on news being brought that the Romans had spoiled the temple of Jerusalem; or else when the idolatrous Arabs obstructed Mohammed’s visiting the temple of Mecca, in the expedition of al Hodeibiya, which happened in the sixth year of the Hejra.2 2 Vide Abulfeda. Vit. Moham. p. 84, &c.				And who committeth a greater wrong than he who hindereth God's name from being remembered in his temples, and who hasteth to ruin them?48 Such men cannot enter them but with fear. Their's is shame in this world, and a severe torment in the next.	48 If this verse is aimed at the Meccans who, in the 6th year of the Hejira, forbad Muhammad and his followers to enter the temple of Mecca in the expedition of Hodeibiya, it is misplaced here.
91	109	2	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.		Kitáb-i-Íqán, part I, paragraph 55, p. 52 link	The East and the West are God's: therefore whichever way ye turn, there is the face of God.		The East and the West is God's: therefore, whichever way ye turn, there is the face of God:49 Truly God is immense and knoweth all.	49 Abrogated by verse 139 below.
91	110	2	They say, GOD hath begotten children:e GOD forbid! To him belongeth whatever is in heaven, and on earth; all is possessed by him,	e This is spoken not only of the Christians and of the Jews (for they are accused of holding Ozair, or Ezra, to be the Son of GOD), but also the pagan Arabs, who imagined the angels to be the daughters of GOD.				And they say, "God hath a son:" No! Praise be to Him! But–His, whatever is in the Heavens and the Earth! All obeyeth Him,
91	111	2	the Creator of heaven and earth; and when he decreeth a thing, he only saith unto it, Be, and it is.					Sole maker of the Heavens and of the Earth! And when He decreeth a thing, He only saith to it, "Be," and it is.
91	112	2	And they who know not the scriptures say, Unless GOD speak unto us, or thou show us a sign, we will not believe. So said those before them, according to their saying: their hearts resemble each other. We have already shown manifest signs unto people who firmly believe;					And they who have no knowledge say, "Unless God speak to us, or thou shew us a sign . . . !" So, with like words, said those who were before them: their hearts are alike: Clear signs have we already shewn for those who have firm faith:
91	113	2	we have sent thee in truth, a bearer of good tidings and a preacher; and thou shalt not be questioned concerning the companions of hell.					Verily, with the Truth have we sent thee, a bearer of good tidings and a warner: and of the people of Hell thou shalt not be questioned.
91	114	2	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.					But until thou follow their religion, neither Jews nor Christians will be satisfied with thee. SAY: Verily, guidance of God,–that is the guidance! And if, after "the Knowledge" which hath reached thee, thou follow their desires, thou shalt find neither helper nor protector against God.
91	115	2	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.					They to whom we have given the Book, and who read it as it ought to be read,–these believe therein: but whoso believeth not therein, shall meet with perdition.
91	116	2	O children of Israel, remember my favor wherewith I have favored you, and that I have preferred you before all nations;					O children of Israel! remember my favour wherewith I have favoured you, and that high above all mankind have I raised you:
91	117	2	and dread the day wherein one soul shall not make satisfaction for another soul, neither shall any compensation be accepted from them, nor shall any intercession avail, neither shall they be helped.					And dread the day when not in aught shall soul satisfy for soul, nor shall any ransom be taken from it, nor shall any intercession avail, and they shall not be helped.
91	118	2	Remember when the LORD tried Abraham by certain words,f which he fulfilled: GOD said, Verily I will constitute thee a model of religiong unto mankind; he answered, And also of my posterity; GOD said, My covenant doth not comprehend the ungodly.	f GOD tried Abraham chiefly by commanding him to leave his native country, and to offer his son. But the commentators suppose the trial here meant related only to some particular ceremonies, such as circumcision, pilgrimage to the Caaba, several rites of purification, and the like.3 3 Jallalo’ddin. g I have rather expressed the meaning, than truly translated the Arabic word Imâm, which answers to the Latin Antistes. This title the Mohammedans give to their priests, who begin the prayers in their mosques, and whom all the congregation follow.				When his Lord made trial of Abraham by commands which he fulfilled, He said, "I am about to make thee an Imâm to mankind:" he said, "Of my offspring also:" "My covenant," said God, "embraceth not the evil doers."
91	119	2	And when we appointed the holy househ of Mecca to be a place of resort for mankind, and a place of security; and said, Take the station of Abrahami for a place of prayer; and we covenanted with Abraham for a place of prayer; and we covenanted with Abraham and Ismael, that they should cleanse my house for those who should compass it, and those who should be devoutly assiduous there, and those who should bow down and worship.	h That is, the Caaba, which is usually called, by way of eminence, the House. Of the sanctity of this building, and other particulars relating to it, see the Preliminary Discourse, Sect. IV. i A place so called within the inner enclosure of the Caaba, where they pretend to show the print of his foot in a stone.4 4 See the Prelim. Disc., Sect. IV.				And remember when we appointed the Holy House50 as man's resort and safe retreat, and said, "Take ye the station of Abraham for a place of prayer:" And we commanded Abraham and Ismael, "Purify my house for those who shall go in procession round it, and those who shall abide there for devotion, and those who shall bow down and prostrate themselves."	50 The Caaba.
91	120	2	And when Abraham said, LORD make this a territory of security, and bounteously bestow fruits on its inhabitants, such of them as believe in GOD and the last day; GOD answered, And whoever believeth not, I will bestow on him little; after wards I will drive him to the punishment of hell fire; an ill journey shall it be!					And when Abraham said, "Lord! make this secure land, and supply its people with fruits, such of them as believe in God and in the last day:" He said, "And whoso believeth not, for a little while will I bestow good things on him; then will I drive him to the torment of the Fire!" An ill passage!
91	121	2	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:					And when Abraham, with Ismael, raised the foundations51 of the House, they said, "O our Lord! accept it from us; for thou art the Hearer, the Knower.	51 Freytag (Einl. p. 339) says that there is no good reason for doubting that the Caaba was founded as stated in this passage. See note on Sura [xcvii.] iii. 90.
91	122	2	LORD, make us also resignedk unto thee, and of our posterity a people resigned unto thee, and show us our holy ceremonies, and be turned unto us, for thou art easy to be reconciled, and merciful:	k The Arabic word is Moslemûna, in the singular Moslem, which the Mohammedans take as a title peculiar to themselves. The Europeans generally write and pronounce it Musulman.				O our Lord! make us also Muslims, and our posterity a Muslim people; and teach us our holy rites, and be turned towards us, for thou art He who turneth, the Merciful.
91	123	2	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.					O our Lord! raise up among them an apostle52 who may rehearse thy signs unto them, and teach them 'the Book,' and Wisdom, and purify them: for thou art the Mighty, the Wise."	52 Deut. xviii. 15.
91	124	2	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.					And who but he that hath debased his soul to folly will mislike the faith of Abraham, when we have chosen him in this world, and in the world to come he shall be of the Just?
91	125	2	When his LORD said unto him, Resign thyself unto me; he answered, I have resigned myself unto the LORD of all creatures.					When his Lord said to him, "Resign thyself to me," he said, "I resign myself to the Lord of the Worlds."
91	126	2	And Abraham bequeathed this religion to his children, and Jacob did the same, saying, My children, verily GOD hath chosen this religion for you, therefore die not, unless ye also be resigned.					And this to his children did Abraham bequeath, and Jacob also, saying, "O my children! truly God hath chosen a religion for you; so die not unless ye be also Muslims."
91	127	2	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.					Were ye present when Jacob was at the point of death?53 when he said to his sons, "Whom will ye worship when I am gone?" They said, "We will worship thy God and the God of thy fathers Abraham and Ismael and Isaac, one God, and to Him are we surrendered (Muslims)."	53 "At the time when our father Jacob quitted this world, be summoned his twelve sons and said to them, Hearken to your father Israel (Gen. xlix. 2). Have ye any doubts in your hearts concerning the Holy One, Blessed be He! They said, Hear, O Israel, our Father. As there is no doubt in thy heart, so neither is there in ours. For the Lord is our God, and He is one." Midr. Rabbah on Gen. par. 98, and on Deut. par. 2. Comp. also Targ. Jer. on Deut. vi. 4. Tract. Pesachim, 56.
91	128	2	That people are now passed away, they have what they have gained,l and ye shall have what ye gain; and ye shall not be questioned concerning that which they have done.	l Or deserved. The Mohammedan notion, as to the imputation of moral actions to man, which they call gain, or acquisition, is sufficiently explained in the Preliminary Discourse.				That people have now passed away; they have the reward of their deeds, and ye shall have the meed of yours: but of their doings ye shall not be questioned.
91	129	2	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.					They say, moreover, "Become Jews or Christians that ye may have the true guidance." SAY: Nay! the religion of Abraham, the sound in faith,54 and not one of those who join gods with God!	54 See Sura [lxxiii.] xvi. 121, n., p. 209.
91	130	2	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.		Kitáb-i-Íqán, part II, paragraph 191, p. 176 link	No distinction do We make between any of them.		Say ye: "We believe in God, and that which hath been sent down to us, and that which hath been sent down to Abraham and Ismael and Isaac and Jacob and the tribes: and that which hath been given to Moses and to Jesus, and that which was given to the prophets from their Lord. No difference do we make between any of them: and to God are we resigned (Muslims)."
91	131	2	Now if they believe according to what ye believe, they are surely directed, but if they turn back, they are in schism. GOD shall support thee against them, for he is in the hearer, the wise.					If therefore they believe even as ye believe, then have they true guidance; but if they turn back, then do they cut themselves off from you: and God will suffice to protect thee against them, for He is the Hearer, the Knower.55	55 Ibn Batutah assures us (vol. ii. 10) that when in the 14th century he visited Basra, he saw in the mosque the copy of the Koran which the Caliph Othman had in his hands when murdered, and that the marks of his blood were still visible at the words of this verse. Othman's originals are also said to be preserved in Egypt, Morocco, Damascus, Mecca, and Medina. See M. Quatremere in Journ. Asiatique, Juillet, 1838.
91	132	2	The baptism of GODm have we received, and who is better than GOD to baptize? him do we worship.	m By baptism is to be understood the religion which GOD instituted in the beginning; because the signs of it appear in the person who professes