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B/PBPBPBPBPBP BPyC  &%  @BBA          @ ABCDEFGHI J  PΞBUUX  $,.YesNo/,  , : AM PM HelveticaGeneva !& UF $,.YesNo/,  , : AM PMG $,.YesNo/,  , : AM PMH $,.YesNo/,  , : AM PMI $,.YesNo/,  , : AM PMJ $,.YesNo/,  , : AM PM# 1 B            ´A8B0C1´A8B0C1´A8B0C1D CHAPTER I.ISURA I.1 [VIII.] A1 This Sura, which Nldeke places last, and Muir sixth, in the earliest class of Meccan Suras, must at least have been composed prior to Sura xxxvii. 182,where it is quoted, and to Sura xv. 87, which refers to it. And it can scarcely be an accidental circumstance that the words of the first, second, and fifth verses do not occur in any other Suras of the first Meccan period as given by Nldeke, but frequently in those of the second, which it therefore, in Nldeke, opinion, immediately prec, : AM PM HelveticaGeneva !$#  AKKYYII99  )  B % ¶p A8Nor said they more than this:43 "O our Lord! forgive us our sins and our mistakes in this our work; and set our feet firm; and help us against the unbelieving people." And God gave them the recompense of this world, and the excellence of the recompense of the next. For God loveth the doers of what is excellent.8J:43 Lit. and their saying was no other than that they said. ¶sAz To this Mohammed attributed the sudden retreat of Abu Sofin and his troops, without making any farther advantage of their success; only giving Mohammed a challenge to meet them next year at Bedr, which he accepted. Others say that as they were on their march home, they repented they had not utterly extirpated the Mohammedans, and began to think of going back to Medina for that purpose, but were prevented by a sudden consternation or panic fear, which fell on them from GOD.5 5 Al BeiBdwi.IWe will cast a dread into hearts of the infidels because they have joined gods with God without warranty sent down; their abode shall be the fire; and wretched shall be the mansion of the evil doers. +¶tIAlready had God made good to you His promise, when by His permission ye destroyed your foes, until your courage failed you, and ye disputed about the order,45 and disobeyed, after that the Prophet had brought you within view of that for which ye longed.46J45 The command to abstain from taking the spoils. This disobedience turned the scale of victory against the Muslims. 46 Victory and plunder.U K @‚ÂĂłƂǂȂɂʂ˂̂͂΂ςЂт҂ӂԂՂւׂ؂قڂۂ܂݂ނ߂Ⴔ₴ゴ䂴傴悴炴肴邴ꂴ내살킴  !"#$%&'()*+,-./0123456789:;<=>?@ABCDEFGHIJKLMNOPQRSTUVWXYZ[\]^_`abcdefghijklmnopqrstuvwxyz{|}~‚ÂĂłƂǂȂɂʂ˂̂͂΂ςЂт҂ӂԂՂւׂ؂قڂۂ܂݂ނ߂Ⴕ₵サ䂵債悵炵肵邵ꂵ낵삵킵),¶t¶uA97B146C3DSome of you chose this present world, and others of you chose the world to come.c Then he turned you to flight from before them, that he might make trial of you: (but he hath now pardoned you: for GOD is endued with beneficence towards the faithful;)Ezc The former were they who, tempted by the spoil, quitted their post; and the latter they who stood firm by their leader.ISome of you were for this world, and some for the next.47 Then, in order to make trial of you, He turned you to flight from them,yet hath He now forgiven you; for all-bounteous is God to the faithfulJO47 Some took to flight, others stood firm, and were not careful of their lives.¶vA97B147C3+/k¶vADwhen ye went up as ye fled, and looked not back on any: while the apostle called you, in the uttermost part of you.d Therefore God rewarded you with affliction on affliction, that ye be not grieved hereafter for the spoils which ye fail of, nor for that which befalleth you,e for GOD is well acquainted with whatever ye do.DAd Crying aloud, Come hither to me, O servants of GOD! I am the apostle of GOD; he who returneth back, shall enter paradise. But notwithstanding all his endeavours to rally his men, he could not get above thirty of them about him. e i.e., GOD punished your avarice and disobedience by suffering you to be beaten by your enemies, and to be discouraged by the report of your prophets death; that ye might be inured to patience under adverse fortune, and not repine at any loss or disappointmBent for the future /1&¶v¶wA97B148C3AThen he sent down upon you after affliction security; a soft sleep which fell on some part of you; but other part were troubled by their own souls;f falsely thinking of GOD, a foolish imagination saying, Will anything of the matter happen unto us?g Say, Verily, the matter belongeth wholly unto GOD. They concealed in their minds what they declared not unto thee; saying,h If anything of the matter had happened unto us,i we had not been slain here. Answer, If ye had been in your houses, veBrily they would have gone forth to fight, whose slaughter was decreed, to the places where they died, and this came to pass that GOD might try what was in your breasts, and might discern what was in your hearts; for GOD knoweth the innermost parts of the breasts of men.02¶w¶xA97B149C3DVerily they among you who turned their backs on the day whereon the two armies met each other at Ohod, Satan caused them to slip for some crime which they had committed:k but now hath GOD forgiven them; for GOD is gracious and merciful.ELk viz., For their covetousness in quitting their post to seize the plunder.IOf a truth it was Satan alone who caused those of you to fail in duty who turned back on the day when the hosts met, for some of their doings! But now hath God pardoned them; For God is Forgiving, Gracious.¶yA97B150C3AvO true believers, be not as they who believed not, and said of their brethren when they had journeyed in the land or had been at war, If they had been with us, those had not died, nor had these been slain: whereas what befell them was so ordained that GOD might take it matter of sighing in their hearts. GOD giveth life, and causeth to die: and GOD seeth that which ye do.v ,-T¶v A!When ye came up the height48 and took no heed of any one, while the Prophet in your rear was calling you to the fight! God hath rewarded you with trouble upon trouble, that ye might learn not to be chagrined at your loss of booty, or at what befel you! God is acquainted with your actions.!J48 That is, in confused rout.1.¶w AThen after the trouble God sent down security upon you. Slumber fell upon a part of you: as to the other parttheir own passions stirred them up to think unjustly of God with thoughts of ignorance! They saidWhat gain we by this affair? SAY: Verily the affair resteth wholly with God. They hid in their minds what they did not speak out to thee, saying, "Were we to have gained aught in this affair, none of us had been slain at this place." SAY: Had ye remained in your homes, they who were deBcreed to be slain would have gone forth to the places where they lie:in order that God might make trial of what was in your breasts, and might discover what was in your hearts, for God knoweth the very secrets of the breast.-0 ¶wAf After the action, those who had stood firm in the battle were refreshed as they lay in the field by falling into an agreeable sleep, so that the swords fell out of their hands; but those who had behaved themselves ill were troubled in their minds, imagining they were now given over to destruction.1 1 Al Beidwi, Jallaloddin. g That is, is there any appearance of success, or of the divine favour and assistance which we have been promised?2 2 Idem. h i.e., To themselves, or to onBe another in private. i If GOD had assisted us according to his promise; or, as others interpret the words, if we had taken the advice of Abdallah Ebn Obba Soll, and had kept within the town of Medina, our companions had not lost their lives.3 3 Idem. .3T¶y A@O ye who believe! be not like the infidels, who said of their brethren when they had travelled by land or had gone forth to war, "Had they kept with us, they had not died, and had not been slain!" God purposed that this affair should cause them heart sorrow! God maketh alive and killeth; and God beholdeth your actions.@26¶y¶zA97B151C3DMoreover if ye be slain, or die in defence of the religion of GOD, verily pardon from GOD, and mercy, is better than what they heap together of worldly riches.IuAnd if ye shall be slain or die on the path of God, then pardon from God and mercy is better than all your amassings;¶{A97B152C3DAAnd if ye die, or be slain, verily unto GOD shall ye be gathered.I@For if ye die or be slain, verily unto God shall ye be gathered.¶|A97B153C3A~And as to the mercy granted unto the disobedient from GOD, thou O Mohammed, hast been mild towards them; but if thou hadst been severe, and hard-hearted, they had surely separated themselves from about thee. Therefore forgive them, and ask pardon for them: and consult them in the affair of war; and after thou hast deliberated, trust in GOD; for GOD loveth those who trust in him.~FbThe Secret of Divine Civilization, p. 100 http://bahai-library.com/writings/abdulbaha/sdc/100.htmlG#MG: and consult them in the affair. 67J¶|¶}A97B154C3DIf GOD help you, none shall conquer you; but if he desert you, who is it that will help you after him? Therefore in GOD let the faithful trust.IIf God help you, none shall overcome you; but if He abandon you, who is he that shall help you when He is gone? In God, then, let the faithful trust.¶~A97B155C3DIt is not the part of a prophet to defraud,l for he who defraudeth shall bring with him what he hath defrauded any one of, on the day of the resurrection.m Then shall every soul be paid what he hath gained; and they shall not be treated unjustly.89F¶~¶A97B156C3DShall he therefore who followeth that which is well-pleasing unto GOD be as he who bringeth on himself wrath from GOD, and whose receptacle is hell? an evil journey shall it be thither.IShall he who hath followed the good pleasure of God be as he who hath brought on himself wrath from God, and whose abode shall be Hell? and wretched the journey thither!¶A97B157C3DWThere shall be degrees of rewards and punishments with GOD, for GOD seeth what they do.I@There are varying grades with God: and God beholdeth what ye do.¶A97B158C3ANow hath GOD been gracious unto the believers when he raised up among them an apostle of their own nation,n who should recite his signs unto them, and purify them, and teach them the book of the Koran and wisdom:o whereas they were before in manifest error.34\¶| AHOf the mercy of God thou hast spoken to them in gentle terms. Hadst thou been severe and harsh-hearted, they would have broken away from thee. Therefore, forgive and ask for pardon for them, and consult them in the affair of war, and when thou art resolved, then put thou thy trust in God, for God loveth those who trust in Him.H48\¶~Al This passage was revealed, as some say, on the division of the spoil at Bedr; when some of the soldiers suspected Mohammed of having privately taken a scarlet carpet made all of silk and very rich, which was missing.4 Others suppose the archers, who occasioned the loss of the battle of Ohod, left their station because they imagined Mohammed would not give them their share of the plunder; because, as it is related, he once sent out a party as an advanced guard, and in the meantime attacBVking the enemy, took some spoils which he divided among those who were with him in the action, and gave nothing to the party that was absent on duty.5 4 Al Beidwi, Jallaloddin. 5 Al Beidwi. m According to a tradition of Mohammed, whoever cheateth another will on the day of judgment carry his fraudulent purchase publicly on his neck.D75L¶~IIt is not the Prophet who will defraud you;49But he who shall defraud, shall come forth with his defraudings on the day of the resurrection: then shall every soul be paid what it hath merited, and they shall not be treated with injustice.JT49 Muhammad had been accused of having secretly appropriated a portion of the spoil.5;¶En Some copies, instead of min anfosihim, i.e., of themselves, read min anfasihim, i.e., of the noblest among them; for such was the tribe of Koreish, of which Mohammed was descended.1 1 Idem. o i.e., The Sonna.2 2 Idem. ANow hath God been gracious to the faithful, when he raised up among them an apostle out of their own people, to rehearse unto them his signs, and to cleanse them, and to give them knowledge of the Book and of Wisdom: for before they were in manifest error.¶A97B159C3DAfter a misfortune had befallen you at Ohod, (ye had already obtained two equal advantages)p do ye say, Whence cometh this? Answer, This is from yourselves:q for GOD is almighty.;>:¶¶A97B160C3AAnd what happened unto you, on the day whereon the two armies met, was certainly by the permission of GOD; and that he might know the ungodly. It was said unto them, Come, fight for the religion of GOD, or drive back the enemy: they answered, if we had known ye went out to fight, we had certainly followed you.r They were on that day nearer unto unbelief, than they were to faith;Ar That is, if we had conceived the least hope of success when ye marched out of Medina to encounter the infidels, and had not known that ye went rather to certain destruction than to battle, we had gone with you. But this Mohammed here tells them was only a feigned excuse; the true reason of their staying behind being their want of faith and firmness in their religion.4 4 Al Beidwi. 9:¶A3p viz., In the battle of Bedr, where ye slew seventy of the enemy, equalling the number of those who lost their lives at Ohod, and also took as many prisoners.3 3 See before, p. 32. q It was the consequence of your disobeying the orders of the prophet, and abandoning your post for the sake of plunder.3IWhen a reverse hath befallen you,50 the like of which ye had before inflicted, say ye, "Whence is this?" SAY: It is from yourselves. For God hath power over all things.J 50 At Ohod.V  A1 This Sura is probably Muhammad's appeal to the Meccans, intended at the same time for his own encouragement, on the ground of their deliverance from the army of Abraha, the Christian King of Abyssinia and Arabia Felix, said to have been lost in the year of Muhammad's birth in an expedition against Mecca for the purpose of destroying the Caaba. This army was cut off by small-pox (Wakidi; Hishami), and there is no doubt, as the Arabic word for small-pox also means "small stones," in refereBnce to the hard gravelly feeling of the pustules, what is the true interpretation of the fourth line of this Sura, which, like many other poetical passages in the Koran, has formed the starting point for the most puerile and extravagant legends. Vide Gibbon's Decline and Fall, c. 1. The small-pox first shewed itself in Arabia at the time of the invasion by Abraha. M. de Hammer Gemaldesaal, i. 24. Reiske opusc. Med. Arabum. Hal, 1776, p. 8.>?¶¶A97B161C3Dgthey spake with their mouths, what was not in their hearts: but GOD perfectly knew what they concealed;IYThey said with their lips what was not in their hearts! But God knew what they concealed,¶A97B162C3Dwho said of their brethren, while themselves stayed at home, if they had obeyed us, they had not been slain. Say, Then keep back death from yourselves, if ye say truth.IWho said of their brethren while themselves sat at home, "Had they obeyed us, they had not been slain." SAY: Keep back death from yourselves if ye speak truth.¶A97B163C3DThou shalt in nowise reckon those who have been slain at Ohod, in the cause of GOD, dead; nay, they are sustained alive with their LORD,sEs See before, p. 17.FiGems of Divine Mysteries, p. 48, paragraph 65 http://bahai-library.com/writings/bahaullah/gems.html#fnB42G5BWC: Nay, they are alive and sustained by their Lord.:=¶ A}And that which befel you on the day when the armies met, was certainly by the will of God, and that he might know the faithful, and that he might know the hypocrites! And when the word was "Advance, fight on the path of God, or drive back the foe,"they said, "Had we known how to fight, we would have followed you." Nearer were some of them on that day to unbelief, than to faith:}=@¶ImAnd repute not those slain on God's path to be dead.51 Nay, alive with their Lord, are they richly sustained;J51 See Sura [xci.] ii. 149.¶A97B164C3Drejoicing for what GOD of his favor hath granted them; and being glad for those who, coming after them, have not as yet overtaken them;t because there shall no fear come on them, neither shall they be grieved.Et i.e., Rejoicing also for their sakes, who are destined to suffer martyrdom, but have not as yet attained it.5 5 Vide Rev. vi. II.IRejoicing in what God of his bounty hath vouchsafed them, filled with joy for those who follow after them, but have not yet overtaken them, that on them nor fear shall come, nor grief;¶A97B165C3DThey are filled with joy for the favor which they have received from GOD and his bounty; and for that GOD suffereth not the reward of the faithful to perish.IzFilled with joy at the favours of God, and at his bounty: and that God suffereth not the reward of the faithful to perish.¶A97B166?B¶C3DThey who hearkened unto GOD and his apostle, after a wound had befallen them at Ohod,u such of them as do good works, and fear God, shall have a great reward;Au The commentators differ a little as to the occassion of this passage. When news was brought to Mohammed, after the battle of Ohod, that the enemy, repenting of their retreat, were returning towards Medina, he called about him those who had stood by him in the battle, and marched out to meet the enemy as far as Homar al Asad, about eight miles from that town, notwithstanding several of his men were so ill of their wounds that they were forced to be carried; but a panic fear having seizCE¶¶A97B167C3Dunto whom certain men said, Verily the men of Mecca have already gathered forces against you, be ye therefore afraid of them:x but this increased their faith, and they said, GOD is our support, and the most excellent patron.Ax The persons who thus endeavoured to discourage the Mohammedans were, according to one tradition, some of the tribe of Abd Kais, who, going to Medina, were bribed by Abu Sofin with a camels load of dried raisins; and, according to another tradition, it was Noaim Ebn Masd al Ashja who was also bribed with a she-camel ten months gone with young (a valuable present in Arabia). This Noaim, they say, finding Mohammed and his men preparing for the expedition, told them that Abu Sofin, to@C¶Bed the army of the Koreish, they changed their resolution and continued their march home; of which Mohammed having received intelligence, he also went back to Medina: and, according to some commentators, the Korn here approves the faith and courage of those who attended the prophet on this occasion. Others say the persons intended in this passage were those who went with Mohammed the next year, to meet Abu Sofin and the Koreish, according to their challenge, at Bedr,1 where they waited Csome time for the enemy, and then returned home; for the Koreish, though they set out from Mecca, yet never came so far as the place of appointment, their hearts failing them on their march; which Mohammed attributed to their being struck with a terror from GOD.2 This expedition the Arabian histories call the second, or lesser expedition of Bedr. 1 See before, p. 47, note 2. 2 Al Beidwi.gBA¶IAs to those who after the reverse52 which befel them, respond to God and the Apostlesuch of them as do good works and fear God, shall have a great reward:J52 At Ohod; lit. wound.EG¶¶A97B168C3DWherefore they returned with favor from GOD, and advantage:y no evil befell them: and they followed what was well pleasing unto GOD: for GOD is endowed with great liberality.Ey While they stayed at Bedr expecting the enemy, they opened a kind of fair there, and traded to very considerable profit.4 4 Al Beidwi.IThey returned, therefore, with the favour of God, enriched by Him, and untouched by harm; and they followed what was well pleasing to God. And God is of great Munificence.¶A97B169C3D{Verily that devilz would cause you to fear his friends: but be ye not afraid of them: but fear me, if ye be true believers.E/z Meaning either Noaim, or Abu Sofin himself.IiOnly would that Satan53 instil the fear of his adherents: Fear them not, but fear me if ye are believers.JV53 Lit. that Satan. Said to refer to Noaim, or Abu Sofian, the leader of the Koreisch.¶A97B170C3AD¶B spare them the pains of coming so far as Bedr, would seek them in their own houses, and that none of them could possibly escape otherwise than by timely flight. Upon which Mohammed, seeing his followers a little dispirited, swore that he would go himself though not one of them went with him. And accordingly he set out with seventy horsemen, every one of them crying out, Hashna Allah, i.e., GOD is our support.3 3 Idem, Jallaloddin.IWho, when men said to them, "Now are the Meccans mustering against you; therefore fear them!" it only increased their faith, and they said, "Our sufficiency is God, and He is an excellent protector."GI¶DAnd let not the unbelievers think, because we grant them lives long and prosperous, that it is better for their souls: we grant them long and prosperous lives only that their iniquity may be increased; and they shall suffer an ignominious punishment.FSelections from the Writings of the Bb (2 Excerpts from the Qayymu'l-Asm, Chapter LXXXVII, 68) http://bahai-library.com/writings/bab/swb/4/sec-44.htmlILet not the infidels deem that the length of days we give them is good for them! We only give them length of days that they may increase their sins! and a shameful chastisement shall be their lot.¶A97B173C3DyGOD is not disposed to leave the faithful in the condition which ye are now in,a until he sever the wicked from the good;Ea That is, he will not suffer the good and sincere among you to continue indiscriminately mixed with the wicked and hypocritical.IlIt is not in God to leave the faithful in the State in which they are, until he sever the bad from the good:¶A97B174C3DFb¶DThey shall not grieve thee, who emulously hasten unto infidelity; for they shall never hurt GOD at all. GOD will not give them a part in the next life, and they shall suffer a great punishment.FMemorials of the Faithful (Mirz Muhammad, the Servant at the Travelers' Hospice, within pp. 106-108) http://bahai-library.com/writings/abdulbaha/mf/sec-41.htmlILet not those who vie in haste after infidelity grieve thee: Verily not one whit shall they injure God! God will refuse them all part in the life to come: a severe chastisement shall be their lot.¶A97B171C3DSurely those who purchase infidelity with faith shall by no means hurt GOD at all, but they shall suffer a grievous punishment.IThey truly who purchase infidelity at the price of their faith, shall not injure God one whit! and a grievous chastisement shall be their lot.¶A97B172C3IJ ¶IAnd let not those who are niggard of what God hath vouchsafed them in his bounty, think that this will be good for themNay, it will be bad for them¶A97B176C3DThat which they have covetously reserved shall be bound as a collar about their neck,c on the day of the resurrection: unto GOD belongeth the inheritance of heaven and earth; and GOD is well acquainted with what ye do.Ec Mohammed is said to have declared, that whoever pays not his legal contribution of alms duly shall have a serpent twisted about his neck at the resurrection.2 2 Idem, Jallaloddin.IThat of which they have been niggard shall be their collar on the day of the resurrection. God's, the heritage of the Heavens and of the Earth! And God is well-informed of all ye do.¶A97B177C3FH¶Anor is GOD disposed to make you acquainted with what is a hidden secret, but GOD chooseth such of his apostles as he pleaseth, to reveal his mind unto:b believe therefore in GOD, and his apostles; and if ye believe, and fear God, ye shall receive a great reward.Eb This passage was revealed on the rebellious and disobedient Mohammedans telling Mohammed that if he was a true prophet he could easily distinguish those who sincerely believed from the dissemblers.1 1 Idem.INor is God minded to lay open the secret things to you, but God chooseth whom he will of his apostles to know them.54 Believe, therefore, in God and his apostles: and if ye believe and fear God, a great reward awaiteth you.Je54 This is an answer to the taunt that Muhammad could not distinguish true believers from hypocrites.¶A97B175C3DAnd let not those who are covetous of what GOD of his bounty hath granted them imagine that their avarice is better for them: nay, rather it is worse for them.HL¶A GOD hath already heard the saying of those who said, Verily GOD is poor, and we are rich:d we will surely write down what they have said, and the slaughter which they have made of the prophets without a cause; and we will say unto them, Taste ye the pain of burning. Ad It is related that Mohammed, writing to the Jews of the tribe of Kainok to invite them to Islm, and exhorting them, among other things, in the words of the Korn,3 to lend unto GOD on good usury, Phineas Ebn Azra, on hearing that expression, said, Surely GOD is poor, since they ask to borrow for him. Whereupon Abu Becr, who was the bearer of that letter, struck him on the face, and told him that if it had not been for the truce between them, he would have struck off his head; and onBy Phineass complaining to Mohammed of Abu Becrs ill usage, this passage was revealed.4 3 Cap. 2, p. 26. 4 Al Beidwi.gLO¶¶A97B178C3D{This shall they suffer for the evil which their hands have sent before them, and because GOD is not unjust towards mankind;IlThis, for what your hands have sent before you; and because God will not inflict a wrong upon his servants!"¶A97B179C3Dwho also say, Surely GOD hath commanded us, that we should not give credit to any apostle, until one should come unto us with a sacrifice, which should be consumed by fire.eAe The Jews, say the commentators, insisted that it was a peculiar proof of the mission of all the prophets sent to them, that they could, by their prayers, bring down fire from heaven to consume the sacrifice, and therefore they expected Mohammed should do the like. And some Mohammedan doctors agree that GOD appointed this miracle as the test of all their prophets, except only Jesus and Mohammed;5 though others say any other miracle was a proof full as sufficient as the bringing down firJKd¶INow hath God heard the saying of those who said: "Aye, God is poor and we are rich."55 We will surely write down their sayings, and their unjust slaughter of the prophets; and and we will say, "Taste ye the torment of the burning.Ju55 This was the taunt of the Jews of the tribe of Kainoka, when Muhammad demanded tribute of them in the name of God.NP~¶¶A97B180C3DSay, Apostles have already come unto you before me,f with plain proofs, and with the miracle which ye mention: why therefore have ye slain them, if ye speak truth?EFf Among these the commentators reckon Zacharias and John the Baptist.FfKitb-i-qn, part II, paragraph 157, p. 149 http://bahai-library.com/writings/bahaullah/iqan/iq-2.htmGAlready have Apostles before me come to you with sure testimonies, and with that of which ye speak. Wherefore slew ye them? Tell me, if ye are men of truth.ISAY: Already have apostles before me come to you with miracles, and with that of which ye speak. Wherefore slew ye them? Tell me, if ye are men of truth.¶A97B181C3DIf they accuse thee of imposture, the apostles before thee have also been accounted impostors, who brought evident demonstrations, and the scriptures, and the book which enlighteneth the understanding.OM¶Dn favoured with since the Babylonish captivity. 5 Jallaloddin. 6 Al Beidwi. 7 Levit. ix. 24; I Chron. xxi. 26; 2 Chron. vii. I; 1 Kings xviii. 38. 8 Levit. ix. 24. 9 2 Chron. vii. x. 10 Talmud, Zebachim, c. 6. 11 See Prideauxs Connect part i. bk. iii. p. 158.FfKitb-i-qn, part II, paragraph 157, p. 148 http://bahai-library.com/writings/bahaullah/iqan/iq-2.htmGVerily, God hath entered into a covenant with us that we are not to credit an apostle until he present us a sacrifice which fire out of heaven shall devour. ITo those who say, "Verily, God hath enjoined us that we are not to credit an apostle until he present us a sacrifice which fire out of Heaven shall devour,"KN¶Be from heaven.6 The Arabian Jews seem to have drawn a general consequence from some particular instances of this miracle in the Old Testament.7 And the Jews at this day say, that first the fire which fell from heaven on the altar of the tabernacle,8 after the consecration of Aaron and his sons, and afterwards that which descended on the altar of Solomons temple, at the dedication of that structure,9 was fed and constantly maintained there by the priests, both day and night, without beinCg suffered once to go out, till it was extinguished, as some think, in the reign of Manasses,10 but, according to the more received opinion, when the temple was destroyed by the Chaldeans. Several Christians11 have given credit to this assertion of the Jews, with what reason I shall not here inquire; and the Jews, in consequence of this notion, might probably expect that a prophet who came to restore GODS true religion, should rekindle for them this heavenly fire, which they have not beeMQ1¶IAnd if they treat thee as a liar, then verily apostles have been treated as liars before thee, though they came with clear proofs of their mission, and with Scriptures, and with the light-giving Book.¶A97B182C3DEvery soul shall taste of death, and ye shall have your reward on the day of resurrection; and he who shall be far removed from hell fire, and shall be admitted into paradise, shall be happy: but the present life is only a deceitful provision.AGems of Divine Mysteries, p. 48, paragraph 65 http://bahai-library.com/writings/bahaullah/gems.html#fnB40 Selections from the Writings of the Bb (2 Excerpts from the Qayymu'l-Asm, Chapter I, p. 41) http://bahai-library.com/writings/bab/swb/4/sec-2.htmlGLBWC: Every soul shall taste of death. BWC: every soul shall taste of death,PTf¶IEvery soul shall taste of death: and ye shall only receive your recompenses on the day of resurrection. And whoso shall scape the fire, and be brought into Paradise, shall be happy. And the life of this world is but a cheating fruition!¶A97B183C3AYe shall surely be proved in your possessions, and in your persons; and ye shall bear from those unto whom the scripture was delivered before you, and from the idolaters, much hurt: but if ye be patient and fear God, this is a matter that is absolutely determined. A+Ye shall assuredly be tried in your possessions and in yourselves. And many hurtful things shall ye assuredly hear from those to whom the Scriptures were given before you, and from those who join other gods with God. But if ye be steadfast, and fear God this verily is needed in the affairs of life.+¶A97B184C3TS@¶¶A97B185C3DThink not that they who rejoice at what they have done, and expect to be praised for what they have not done;h think not, O prophet, that they shall escape from punishment, for they shall suffer a painful punishment;Ah i.e., Who think they have done a commendable deed in concealing and dissembling the testimonies in the Pentateuch concerning Mohammed, and in disobeying GODS commands to the contrary. It is said that, Mohammed once asking some Jews concerning a passage in their law, they gave him an answer very different from the truth, and were mightily pleased that they had, as they thought, deceived him. Others, however, think this passage relates to some pretended Mohammedans who rejoiced in theiBRr hypocrisy, and expected to be commended for their wickedness.12 12 Al Beidwi.@RU¶ISuppose not that they who rejoice in what they have brought to pass, and love to be praised for what they have not done56suppose not they shall escape the chastisement. An afflictive chastisement doth await them,J56 That is, who rejoice in their successful corruptions of their own sacred books, especially the testimony of Moses to Muhammad, and in their own fancied righteousness. Thus some of the commentators.¶A97B186C3DHand unto GOD belongeth the kingdom of heaven and earth: GOD is almighty.IZFor the Kingdom of the Heavens and the Earth is God's, and God hath power over all things.¶A97B187C3DNow in the creation of heaven and earth, and the vicissitude of night and day, are signs unto those who are endued with understanding;IVerily, in the creation of the Heavens and of the Earth, and in the succession of the night and of the day, are signs for men of understanding heart;¶A97B188C3QR$¶AAnd when GOD accepted the covenant of those to whom the book of the law was given, saying, Ye shall surely publish it unto mankind, ye shall not hide it: yet they threw it behind their backs, and sold it for a small price: but woful is the price for which they have sold it.gEg i.e., Dearly shall they pay hereafter for taking bribes to stifle the truth. Whoever concealeth the knowledge which GOD has given him, says Mohammed, GOD shall put on him a bridle of fire on the day of resurrection. AMoreover, when God entered into a convenant with those to whom the Scriptures had been given, and said, "Ye shall surely make it known to mankind and not hide it," they cast it behind their backs, and sold it for a sorry price! But vile is that for which they have sold it.SV¶Dwho remember GOD standing, and sitting, and lying on their sides;i and meditate on the creation of heaven and earth, saying, O LORD, thou hast not created this in vain; far be it from thee: therefore deliver us from the torment of hell fire:A/i viz., At all times and in all postures. Al Beidwi mentions a saying of Mohammed to one Imrn Ebn Hosein, to this purpose: Pray standing, if thou art able; if not, sitting; and if thou canst not sit up, then as thou liest along. Al Shfe directs that he sick should pray lying on their right side./IWho standing, and sitting, and reclining, bear God in mind, and muse on the creation of the Heavens and of the Earth. "O our Lord!" say they, "thou hast not created this in vain. No. Glory be to Thee! Keep us, then, from the torment of the fire.¶A97B189C3DO LORD, surely whom thou shalt throw into the fire, thou wilt also cover with shame: nor shall the ungodly have any to help them.UX¶IO our Lord! surely thou wilt put him to shame whom thou shalt cause to enter into the Fire, and the wrong-doers shall have none to help them.¶A97B190C3DmO LORD, we have heard a preacherk inviting us to the faith and saying, Believe in your LORD: and we believed.E$k Namely, Mohammed, with the Korn.AMemorials of the Faithful (within pp. 148-150, Mrz Mustaf Narq) http://bahai-library.com/writings/abdulbaha/mf/sec-57.html Memorials of the Faithful (within pp. 150-154, Zaynul-Muqarrabn) http://bahai-library.com/writings/abdulbaha/mf/sec-58.html Memorials of the Faithful (within pp. 156-159, Mirz Jafar-i-Yazdi) http://bahai-library.com/writings/abdulbaha/mf/sec-60.htmlXYc¶¶A97B191C3DqO LORD, forgive us therefore our sins, and expiate our evil deeds from us, and make us to die with the righteous.GyO God, our God! Forgive us, then, our sins, and hide away from us our evil deeds, and cause us to die with the righteous.Hu3:190-191 (cont.) The Dawn-Breakers, Chapter VIII, p. 147 http://bahai-library.com/books/dawnbreakers/chapters/8.htmlIrO our Lord! forgive us then our sin, and hide away from us our evil deeds, and cause us to die with the righteous.¶A97B192C3DO LORD, give us also the reward which thou hast promised by thy apostles; and cover us not with shame on the day of resurrection; for thou art not contrary to the promise.IO our Lord! and give us what thou hast promised us by thine apostles, and put us not to shame on the day of the resurrection. Verily, Thou wilt not fail thy promise."¶A97B193C3VW¶AShoghi Effendi in Dawn-Breakers: O Lord, our God! We have indeed heard the voice of One that called. He called us to the Faith--`Believe ye on the Lord your God!'--and we have believed. (unclear reference) MG: O our Lord! we have indeed heard the voice of one that called. He called us to the Faith--`Believe ye on your Lord'--and we have believed. MG: O our Lord! We have heard the voice of one that called. He called us to the Faith--`Believe ye on your Lord'--and we have believed.Hm3:190-191 The Dawn-Breakers, Chapter VIII, p. 147 http://bahai-library.com/books/dawnbreakers/chapters/8.htmlIO our Lord! we have indeed heard the voice of one that called. He called us to the faithBelieve on your Lordand we have believed.W[F¶DTheir LORD therefore answered them, saying, I will not suffer the work of him among you who worketh to be lost, whether he be male, or female:l the one of you is from the other.El These words were added, as some relate, on Omm Salma, one of the prophets wives, telling him that she had observed GOD often made mention of the men who fled their country for the sake of their faith, but took no notice of the women.1 1 Idem.IAnd their Lord answereth them, "I will not suffer the work of him among you that worketh, whether of male or female, to be lost. The one of you is the issue of the other.57J57 Lit. some of you are from others. These words were occasioned by one of the Prophet's wives having told him that God often praised the men, but not the women, who had fled their country for the faith. Beidh.¶A97B194C3[]¶¶A97B195C3D=a reward from GOD; and with GOD is the most excellent reward.IIA recompense from God! and God! with His is the perfection of recompense!¶A97B196C3DLet not the prosperous dealing of the unbelievers in the land deceive thee;m it is but a slender provision;n and then their receptacle shall be hell; an unhappy couch shall it be.Am The original word properly signifies success in the affairs of life, and particularly in trade. It is said that some of Mohammeds followers observing the prosperity the idolaters enjoyed, expressed their regret that those enemies of GOD should live in such ease and plenty, while themselves were perishing for hunger and fatigue; whereupon this passage was revealed.2 2 Idem. n Because of its short continuance.ILet not prosperity in the land58 on the part of those who believe not, deceive thee. 'Tis but a brief enjoyment! Then shall Hell be their abode; and wretched the bed!YZ¶AThey therefore who have left their country, and have been turned out of their houses, and have suffered for my sake, and have been slain in battle; verily I will expiate their evil deeds from them, and I will surely bring them into gardens watered by rivers;IAnd they who have fled their country and quitted their homes and suffered in my cause, and have fought and fallen, I will blot out their sins from them, and I will bring them into gardens beneath which the streams do flow."¶Z¶J]¶A_^¶D`¶Ea¶AdCe Afb¶Aig¶Dj Alk¶Dm¶BoBr Asn¶Av Awu¶Bx A|y¶B{z¶A~B}¶I¶¶A A¶A¶A¶D¶B¶I¶A¶A A¶A A¶D¶A¶ A¶ A¶AA¶E¶I¶DB¶D¶D¶ ¶B¶AC¶D¶D¶E¶D¶E¶A¶A¶E·A A·A·A·I·E· A· Z_¶J58 Lit. their movements, their comings and goings. Hence, the success of the Meccans in their trading journeys. This may point to the comparative freedom from trade and general independence of the Meccans after the affair at Ohod.¶A97B197C3DBut they who fear the LORD shall have gardens through which rivers flow, they shall continue therein forever: this is the gift of GOD for what is with GOD shall be better for the righteous than short-lived worldly prosperity.IBut as to those who fear their Lordfor them are the gardens 'neath which the rivers flow: therein shall they abide for aye. Such their reception with Godand that which is with God is best for the righteous.¶A97B198C3DThere are some of those who have received the scriptures, who believe in GOD, and that which hath been sent down unto you, and that which hath been sent down to them, submitting themselves unto GOD;o they tell not the signs of GOD for a small price:_`¶¶A97B199C3DVthese shall have their reward with their LORD; for GOD is swift in taking an account.pE>p See before, p. 21, and the Preliminary Discourse, Sect. IV.IYThese! their recompense awaiteth them with their Lord: aye! God is swift to take account.¶A97B200C3DyO true believers, be patient and strive to excel in patience, and be constant-minded, and fear GOD, that ye may be happy.IkO ye who believe! be patient, and vie in patience, and be firm, and fear God, that it may be well with you.¶A100B0C4¶A100B0C4¶A100B0C4D CHAPTER IV.ISURA IV.WOMEN1 [C.]J1 Most of the events alluded to in this Sura fall between the end of the third and the close of the fifth year after the Flight to Medina.¶A100B0C4D%ENTITLED, WOMEN;q REVEALED AT MEDINA.Eq This title was given to this chapter, because it chiefly treats of matters relating to women; as, marriages, divorces, dower, prohibited degrees, &c.IMEDINA.175 Verses¶A100B0C4]^¶Ao The persons here meant, some will have to be Abdallah Ebn Salm3 and his companions; others suppose they were forty Arabs of Najrn, or thirty-two Ethiopians, or else eight Greeks, who were converted from Christianity to Mohammedism; and others say this passage was revealed in the ninth year of the Hejra, when Mohammed, on Gabriels bringing him the news of the death of Ashama king of Ethiopia, who had embraced the Mohammedan religion some years before,4 prayed for the soul of the depaBrted; at which some of his hypocritical followers were displeased, and wondered that he should pray for a Christian proselyte whom he had never seen.5 3 See before, p. 44. 4 See the Prelim. Discourse, Sect. II. 5 Al Beidwi.IAmong the people of the Book are those who believe in God, and in what He hath sent down to you, and in what He hath sent down to them, humbling themselves before God. They barter not the signs of God for a mean price.^a¶D$IN THE NAME OF THE MOST MERCIFUL GODI3In the Name of God, the Compassionate, the Merciful¶A100B1C4AO MEN, fear your LORD, who hath created you out of one man, and out of him created his wife, and from them two hath multiplied many men, and women: and fear GOD by whom ye beseech one another;r and respect womens who have borne you, for GOD is watching over you.ENr Saying, I beseech thee for GODS sake.1 1 Idem. s Literally, the wombs. AO MEN! fear your Lord, who hath created you of one man (nafs, soul), and of him created his wife, and from these twain hath spread abroad so many men and WOMEN. And fear ye God, in whose name ye ask mutual favours,and reverence the wombs that bare you. Verily is God watching over you!¶A100B2C4DAnd give the orphans when they come to age their substance; and render them not in exchange bad for good:t and devour not their substance, by adding it to your own substance; for this is a great sin.`dG¶Eqt That is, take not what ye find of value among their effects to your own use, and give them worse in its stead.IAnd give to the orphans their property; substitute not worthless things of your own for their valuable ones, and devour not their property after adding it to your own; for this is a great crime.¶A100B3C4AAnd if ye fear that ye shall not act with equity towards orphans of the female sex, take in marriage of such other women as please you, two, or three, or four, and not more.u But if ye fear that ye cannot act equitably towards so many, marry one only, or the slaves which ye shall have acquired.x This will be easier, that ye swerve not from righteousness. And give women their dowry freely; but if they voluntarily remit unto you any part of it, enjoy it with satisfaction and advantage.fil¶¶A100B4C4DAnd give not unto those who are weak of understanding the substance which GOD hath appointed you to preserve for them; but maintain them thereout, and clothe them, and speak kindly unto them.IAnd entrust not to the incapable the substance which God hath placed with you for their support; but maintain them therewith, and clothe them, and speak to them with kindly speech.¶A100B5C4DAnd examine the orphansy until they attain the age of marriage:z but if ye perceive they are able to manage their affairs well, deliver their substance unto them; and waste it not extravagantly, or hastily,=F_Dawn of a New Day, pp. 79-80 http://bahai-library.com/writings/shoghieffendi/dnd/2/sec-117.htmlISURA XCI.THE SUN [XXIII.]A23B0C91D%IN THE NAME OF THE MOST MERCIFUL GOD.IMECCA.15 VersesA23B1C91D&BY the Sun, and its rising brightness;I3In the Name of God, the Compassionate, the MercifulA23B2C91D$by the moon when she followeth him;yEy i.e., When she rises just after him, as she does at the beginning of the month; or when she gets after him, as happens when she is a little past the full.7 7 Idem.I&BY the SUN and his noonday brightness!A23B3C91D)by the day, when it showeth its splendor;I#By the Moon when she followeth him!A23B4C91D1by the night, when it covereth him with darkness;I'By the Day when it revealeth his glory!A23B5C91D$by the heaven, and him who built it;I%By the Night when it enshroudeth him!A23B6C91D*by the earth, and him who spread it forth;I#By the Heaven and Him who built it!A23B7C91ae¶Au The commentators understand this passage differently. The true meaning seems to be as it is here translated; Mohammed advising his followers that if they found they should wrong the female orphans under their care, either by marrying them against their inclinations, ought, by reason of their having already several wives, they should rather choose to marry other women, to avoid all occasion of sin.2 Others say that when this passage was revealed, many of the Arabians, fearing trouble aBnd temptation, refused to take upon them the charge of orphans, and yet multiplied wives to a great excess, and used them ill; or, as others write, gave themselves up to fornication; which occasioned this passage. And according to these, its meaning must be either that if they feared they could not act justly towards orphans, they had as great reason to apprehend they could not deal equitably with so many wives, and therefore are commanded to marry but a certain number; or else, that sincdf*¶CQe fornication was a crime as well as wronging of orphans, they ought to avoid that also, by marrying according to their abilities.3 2 Idem 3 Idem, Jallaloddin. x For slaves requiring not so large a dower, nor so good and plentiful a maintenance as free women, a man might keep several of the former, as easily as one of the latter.- AAnd if ye are apprehensive that ye shall not deal fairly with orphans, then, of other women who seem good in your eyes, marry but two, or three, or four;2 and if ye still fear that ye shall not act equitably, then one only; or the slaves whom ye have acquired: this will make justice on your part easier. Give women their dowry freely; but if of themselves they give up aught thereof to you, then enjoy it as convenient, and profitable: eb¶ A2 Muhammad assumed to himself the privilege of having a yet greater number of wives. But in doing so, he was probably actuated by a desire for male offspring. Chadijah was his only wife until quite a late period of his career. Comp. Arbah Turim. Ev. Hazaer 1, "A man may marry many wives, for Rabba saith it is lawful to do so, if he can provide for them. Nevertheless, the wise men have given good advice, that a man should not marry more than four wives." See also Yad Hachazakah Hilchoth IshB uth. 14, 3.ij(¶¶A100B6C4Dbecause they grow up.a Let him who is rich abstain entirely from the orphans' estates; and let him who is poor take thereof according to what shall be reasonable.bEa i.e., Because they will shortly be of age to receive what belongs to them. b That is, no more than what shall make sufficient recompense for the trouble of their education.IBecause they are growing up. And let the rich guardian not even touch it; and let him who is poor use it for his support (eat of it) with discretion.¶A100B7C4DAnd when ye deliver their substance unto them, call witnesses thereof in their presence: GOD taketh sufficient account of your actions.I{And when ye make over their substance to them, then take witnesses in their presence: God also maketh a sufficient account.¶A100B8C4|A30B6C99DWOn that day men shall go forward in distinct classes, that they may behold their works.I)Because thy Lord shall have inspired her.A30B7C99DTAnd whoever shall have wrought good of the weight of an ant,e shall behold the same.E e See chapter 4, p. 58, note y.IDOn that day shall men come forward in throngs to behold their works,A30B8C99DSAnd whoever shall have wrought evil of the weight of an ant, shall behold the same.IJAnd whosoever shall have wrought an atom's weight of good shall behold it,A34B0C100IJAnd whosoever shall have wrought an atom's weight of evil shall behold it.A34B0C100A34B0C100D CHAPTER C.A34B0C100DNENTITLED, THE WAR-HORSES WHICH RUN SWIFTLY; WHERE IT WAS REVEALED IS DISPUTED.ISURA C.THE CHARGERS [XXXIV.]A34B0C100D%IN THE NAME OF THE MOST MERCIFUL GOD.IMecca.11 VersesA34B1C100DHBY the war-horses which run swiftly to the battle, with a panting noise;bg¶Ay i.e., Try whether they be well grounded in the principles of religion, and have sufficient prudence for the management of their affairs. Under this expression is also comprehended the duty of a curators instructing his pupils in those respects. z Or age of maturity, which is generally reckoned to be fifteen; a decision supported by a tradition of their prophet, though Abu Hanfah thinks eighteen the proper age.1 1 Al Beidwi.IAnd make trial of orphans until they reach the age of marriage; and if ye perceive in them a sound judgment, then hand over their substance to them; but consume ye it not wastefully, or by hastily entrusting it to them;gl¶DMen ought to have a part of what their parents and kindred leavec behind them when they die: and women also ought to have a part of what their parents and kindred leave, whether it be little, or whether it be much; a determinate part is due to them.Ec This law was given to abolish a custom of the pagan Arabs, who suffered not women or children to have any part of their husbands or fathers inheritance, on pretence that they only should inherit who were able to go to war.2 2 Idem.IMen ought to have a part of what their parents and kindred leave; and women3 a part of what their parents and kindred leave: whether it be little or much, let them have a stated portion. lm¶¶A100B9C4DAnd when they who are of kin are present at the dividing of what is left, and also the orphans, and the poor; distribute unto them some part thereof; and if the estate be too small, at least speak comfortably unto them.IAnd when they who are of kin are present at the division, and the orphans and the poor, let them too have a share; and speak to them with kindly speech.¶A100B10C4DAnd let those fear to abuse orphans, who if they leave behind them a weak offspring, are solicitous for them; let them therefore fear GOD, and speak that which is convenient.dEpd viz., Either to comfort the children, or to assure the dying father they shall be justly dealt by.3 3 Idem.IAnd let those be afraid to wrong the orphans, who, should they leave behind them weakly offspring, would be solicitous on their account. Let them, therefore, fear God, and let them propose what is right.¶A100B11C4jk_¶ A3 Verses 8 and 12 are said by the commentators to have been revealed in consequence of the complaints of Omm Kuhha that, in accordance with the ante-Islamitic custom, she had been excluded from any portion of her deceased husband's property. The unsatisfactory nature of the Muhammadan traditions may be inferred from the fact, that no less than six different names are assigned to him. It is, however, probable that these and similar laws relative to inheritances were given at a time when manB[y heads of families had fallen, as at Ohod, in battle. This remark applies to verses 33-45.Iko.¶DSurely they who devour the possessions of orphans unjustly shall swallow down nothing but fire into their bellies, and shall broil in raging flames.IVerily they who swallow the substance of the orphan wrongfully, shall swallow down only fire into their bellies, and shall burn in the flame!¶A100B12C4AGOD hath thus commanded you concerning your children. A male shall have as much as the share of two females:e but if they be females only, and above two in number, they shall have two third parts of what the deceased shall leave;f and if there be but one, she shall have the half.g And the parents of the deceased shall have each of them a sixth part of what he shall leave, if he have a child; but if he have no child, and his parents be his heirs, then his mother shall have the third part.sv¶¶A100B13C4DMoreover ye may claim half of what your wives shall leave, if they have no issue; but if they have issue, then ye shall have the fourth part of what they shall leave, after the legacies which they shall bequeath, and the debts be paid.IHalf of what your wives leave shall be your's, if they have no issue; but if they have issue, then a fourth of what they leave shall be your's, after paying the bequests they shall bequeath, and debts.¶A100B14C4DThey also shall have the fourth part of what ye shall leave, in case ye have no issue; but if ye have issue, then they shall have the eighth part of what ye shall leave, after the legacies which ye shall bequeath, and your debts be paid.IAnd your wives shall have a fourth part of what ye leave, if ye have no issue; but if ye have issue, then they shall have an eighth part of what ye leave, after paying the bequests ye shall bequeath, and debts.¶A100B15C4mr¶Bh And if he have brethren, his mother shall have a sixth part, after the legaciesi which he shall bequeath, and his debts be paid. Ye know not whether your parents or your children be of greater use unto you. This is an ordinance from GOD, and GOD is knowing and wise.Ae This is the general rule to be followed in the distribution of the estate of the deceased, as may be observed in the following cases.4 4 Vide Prelim. Disc. Sect. VI. f Or if there be two and no more, they will have the same share. g And the remaining third part, or the remaining moiety of the estate, which is not here expressly disposed of, if the deceased leaves behind him no son, nor a father, goes to the public treasury. It must be observed that Mr. Selden is certainly mistake%BDFHJL N P R T VXED BGJAC@O T!B"@@F$A&@# %´ B 1 W´G ´F ´D B A u "´Fi´J$´Bgj´Ih´Aef´Aad´AbI`c´A_I]^´J[´F\´AR AYZ´ AWX´BV´ATCS AQU´DPIO´BL AJM´AIBHDGK´IF´AE ACD´IB´CA´E?´B=@´A:>´D<´D;´A98´B4D6F57´ A32´B1D- A/0´A+B,I).µA& @|iEV C H  H0  3  6l t @os¶Bn when, in explaining this passage of the Korn, he says, that where there is a son and an only daughter, each of them will have a moiety:5 for the daughter can have a moiety but in one case only, that is, where there is no son; for if there be a son, she can have but a third, according to the above-mentioned rule. 5 Selden, de Success. ad Leges Ebror. l. I, c. I. h And his father consequently the other two-thirds.6 6 Al Beidwi. i By legacies, in this and the following passages, Care chiefly meant those bequeathed to pious uses; for the Mohammedans approve not of a persons giving away his substance from his family and near relations on any other account.A"Memorials of the Faithful (within pp.108-117, Mirz Muhammad-i-Vakil) http://bahai-library.com/writings/abdulbaha/mf/sec-42.html Memorials of the Faithful (Mirz Muhammad, the Servant at the Travelers' Hospice, within pp. 106-108) http://bahai-library.com/writings/abdulbaha/mf/sec-41.html" rn¶ AWith regard to your children, God commandeth you to give the male the portion of two females; and if they be females more than two, then they shall have two-thirds of that which their father hath left: but if she be an only daughter, she shall have the half; and the father and mother of the deceased shall each of them have a sixth part of what he hath left, if he have a child; but if he have no child, and his parents be his heirs, then his mother shall have the third: and if he have brethrBen, his mother shall have the sixth, after paying the bequests he shall have bequeathed, and his debts. As to your fathers, or your children, ye know not which of them is the most advantageous to you. This is the law of God. Verily, God is Knowing, Wise! 6 8¶AISAY: O people of the Book! why repel believers from the way of God? Ye fain would make it crooked, and yet ye are its witnesses! But God is not regardless of what ye do.¶BA97B95C3DO true believers, if ye obey some of those who have received the scripture, they will render you infidels, after ye have believed:yAy This passage was revealed on occasion of a quarrel excited between the tribes of al Aws and al Khazraj, by one Shs Ebn Kais, a Jew; who, passing by some of both tribes as they were sitting and discoursing familiarly together, and being inwardly vexed at the friendship and harmony which reigned among them on their embracing Mohammedism, whereas they had been, for 120 years before, most inveterate and mortal enemies, though descendants of two brothers; in order to set them at variance, swx¶¶A100B16C4D`without prejudice to the heirs. This is an ordinance from GOD: and GOD is knowing and gracious.ITWithout loss to any one. This is the ordinance of God, and God is Knowing, Gracious!¶A100B17C4DThese are the statutes of GOD. And whoso obeyeth GOD and his apostle, God shall lead him into gardens wherein rivers flow, they shall continue therein forever; and this shall be great happiness.IThese are the precepts of God; and whoso obeyeth God and his prophet, him shall God bring into gardens beneath whose shades the rivers flow, therein to abide for ever: and this, the great blessedness!¶A100B18C4DBut whoso disobeyeth GOD, and his apostle, and transgresseth his statutes, God shall cast him into hell fire; he shall remain therein forever, and he shall suffer a shameful punishment.IAnd whoso shall rebel against God and his apostle, and shall break His bounds, him shall God place in the fire to abide therein for ever; and his shall be a shameful torment.¶A100nwM¶ADAnd if a man or woman's substance be inherited by a distant relation,k and he or she have a brother or sister; each of them two shall have a sixth part of the estate.l But if there be more than this number, they shall be equal sharers in a third part, after payment of the legacies which shall be bequeathed, and the debts,DAk For this may happen by contract, or on some other special occasion. l Here, and in the next case, the brother and sister are made equal sharers, which is an exception to the general rule, of giving a male twice as much as a female; and the reason is said to be because of the smallness of the portions, which deserve not such exactness of distribution; for in other cases the rule holds between brother and sister, as well as other relations.1 1 See this chapter, near the end. vu&¶ AIf a man or a woman make a distant relation their heir, and he or she have a brother or a sister, each of these two shall have a sixth; but if there are more than this, then shall they be sharers in a third, after payment of the bequests he shall have bequeathed, and debts,u|¶B19C4DIf any of your women be guilty of whoredom,m produce four witnesses from among you against them, and if they bear witness against them, imprison them in separate apartments until death release them, or GOD affordeth them a way to escape.nAm Either adultery or fornication. n Their punishment, in the beginning of Mohammedism, was to be immured till they died, but afterwards this cruel doom was mitigated, and they might avoid it by undergoing the punishment ordained in its stead by the Sonna, according to which the maidens are to be scourged with a hundred stripes, and to be banished for a full year; and the married women to be stoned.2 2 Jallaloddin.IIf any of your women be guilty of whoredom, then bring four witnesses against them from among yourselves; and if they bear witness to the fact, shut them up within their houses till death release them,4 or God make some way for them. |{¶¶A100B20C4DAnd if two of you commit the like wickedness,o punish them both:p but if they repent and amend, let them both alone; for GOD is easy to be reconciled and merciful.Ao The commentators are not agreed whether the text speaks of fornication or sodomy. Al Zamakhshari, and from him, al Beidwi, supposes the former is here meant: but Jallaloddin is of opinion that the crime intended in this passage must be committed between two men, and not between a man and a woman; not only because the pronouns are in the masculine gender, but because both are ordered to suffer the same slight punishment, and are both allowed the same repentance and indulgence; and esp{~u¶¶A100B21C4DVerily repentance will be accepted with GOD, from those who do evil ignorantly, and then repent speedily; unto them will GOD be turned: for GOD is knowing and wise.IWith God himself will the repentance of those who have done evil ignorantly, and then turn speedily unto Him, be accepted. These! God will turn unto them:for God is Knowing, Wise!¶A100B22C4DBut no repentance shall be accepted from those who do evil until the time when death presenteth itself unto one of them, and he saith, Verily I repent now; nor unto those who die unbelievers; for them have we prepared a grievous punishment.IBut no place of repentance shall there be for those who do evil, until, when death is close to one of them, he saith, "Now verily am I turned to God;" nor to those who die unbelievers. These! we have made ready for them a grievous torment!¶A100B23C4yz}¶Becially for that a different and much severer punishment is appointed for the women in the preceding words. Abul Ksem Hebatallah takes simple fornication to be the crime intended, and that this passage is abrogated by that of the 24th chapter, where the man and the woman who shall be guilty of fornication are ordered to be scourged with a hundred stripes each. p The original is, Do them some hurt or damage: by which some understand that they are only to reproach them in public,3 or stCrike them on the head with their slippers4 (a great indignity in the east), though some imagine they may be scourged.5 3 Jallaloddin, Yahya, Abul Ksem Habatallah, al Beidwi. 4 Jallaloddin al Beidwi. 5 Al Beidwi.IAnd if two men among you commit the same crime, then punish them both; but if they turn and amend, then let them be: for God is He who turneth, Merciful!xy¶ A4 Women found guilty of adultery and fornication were punished at the first rise of Islam, by being literally immured. But this was exchanged, in the case of a maiden, for one year's banishment and 100 stripes; and in the case of a married woman, for stoning.¶¶A100B24C4DIf ye be desirous to exchange a wife for another wife,t and ye have already given one of them a talent,u take not away anything therefrom:x will ye take it by slandering her, and doing her manifest injustice?Ent That is, by divorcing one, and marrying another. u i.e., Ever so large a dower. x See chapter 2, p. 25.IAnd if ye be desirous to exchange one wife for another, and have given one of them a talent, make no deduction from it. Would ye take it by slandering her, and with manifest wrong?¶A100B25C4DzAnd how can ye take it, since the one of you hath gone in unto the other, and they have received from you a firm covenant?IHow, moreover, could ye take it, when one of you hath gone in unto the other, and they have received from you a strict bond of union?¶A100B26C4DMarry not women whom your fathers have had to wife; (except what is already past:) for this is uncleanness, and an abomination, and an evil way.zx¶ApO true believers, it is not lawful for you to be heirs of women against their will,q nor to hinder them from marrying others,r that ye may take away part of what ye have given them in dowry; unless they have been guilty of a manifest crime:s but converse kindly with them. And if ye hate them, it may happen that ye may hate a thing wherein GOD hath placed much good.pAq It was customary among the pagan Arabs, when a man died, for one of his relations to claim a right to his widow, which he asserted by throwing his garment over her; and then he either married her himself, if he thought fit, on