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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 assigning her the same dower that her former husband had done, or kept her dower and married her to another, or else refused to let her marry unless she redeemed herself by quitting what she might claim of her husbands goods.1 This unjust custom is abolished by ~}¶B:this passage. 1 Al Beidwi. r Some say these words are directed to husbands who used to imprison their wives without any just cause, and out of covetousness, merely to make them relinquish their dower or their inheritance.2 2 Idem. s Such as disobedience, ill behaviour, immodesty, and the like.3 3 Idem.( AsO believers! it is not allowed you to be heirs of your wives against their will; nor to hinder them from marrying, in order to take from them part of the dowry you had given them, unless they have been guilty of undoubted lewdness; but associate kindly with them: for if ye are estranged from them, haply ye are estranged from that in which God hath placed abundant good.s}¶IAnd marry not women whom your fathers have married: for this is a shame, and hateful, and an evil way: though what is past5 may be allowed.J5 What took place in the times of ignorance, previous to the revelation of the Koran. See Freytag's Einl. p. 201, as to the incestuous nature of the ante-Islamitic Arabian marriages.¶A100B27C4AYe are forbidden to marry your mothers, and your daughters, and your sisters, and your aunts both on the father's and on the mother's side, and your brothers' daughters, and your sisters' daughters, and your mothers who have given you suck, and your foster-sisters, and your wives' mothers, and your daughters-in-law which are under your tuition, born of your wives unto whom ye have gone in, (but if ye have not gone in unto them, it shall be no sin in you to marry them, ) and the wives of yoBur sons who proceed out of your loins; and ye are also forbidden to take to wife two sisters,y except what is already past: for GOD is gracious and merciful.i¶¶A100B28C4AYe are also forbidden to take to wife free women who are married, except those women whom your right hands shall possess as slaves.z This is ordained you from GOD. Whatever is beside this is allowed you; that ye may with your substance provide wives for yourselves, acting that which is right, and avoiding whoredom. And for the advantage which ye receive from them, give them their reward,a according to what is ordained: but it shall be no crime in you to make any other agreement among yoBSurselves,b after the ordinance shall be complied with; for GOD is knowing and wise.A¶¶A100B29C4AWhoso among you hath not means sufficient that he may marry free women, who are believers, let him marry with such of your maid-servants whom your right hands possess, as are true believers; for GOD well knoweth your faith. Ye are the one from the other:c therefore marry them with the consent of their masters; and give them their dower according to justice; such as are modest, not guilty of whoredom, nor entertaining lovers.EEc Being alike descended from Adam, and of the same faith.2 2 Idem. AAnd whoever of you is not rich enough to marry free believing women, then let him marry such of your believing maidens as have fallen into your hands as slaves; God well knoweth your faith. Ye are sprung the one from the other. Marry them, then, with the leave of their masters, and give them a fair dower: but let them be chaste and free from fornication, and not entertainers of lovers.¶A100B30C4¶ELy The same was also prohibited by the Levitical law.4 4 Levit. xviii. 18. AForbidden to you are your mothers, and your daughters, and your sisters, and your aunts, both on the father and mother's side, and your nieces on the brother and sister's side, and your foster-mothers, and your foster-sisters, and the mothers of your wives, and your step-daughters who are your wards, born of your wives to whom ye have gone in: (but if ye have not gone in unto them, it shall be no sin in you to marry them;) and the wives of your sons who proceed out of your loins; and ye maB\y not have two sisters; except where it is already done. Verily, God is Indulgent, Merciful!J¶Az According to this passage it is not lawful to marry a free woman that is already married, be she a Mohammedan or not, unless she be legally parted from her husband by divorce; but it is lawful to marry those who are slaves, or taken in war, after they shall have gone through the proper purifications, though their husbands be living. Yet, according to the decision of Abu Hanfah, it is not lawful to marry such whose husbands shall be taken, or in actual slavery with them.1 1 Al BeidwBi. a That is, assign them their dower. b That is, either to increase the dower, or to abate some part or even the whole of it.p ¶ AForbidden to you also are married women, except those who are in your hands as slaves: This is the law of God for you. And it is allowed you, beside this, to seek out wives by means of your wealth, with modest conduct, and without fornication. And give those with whom ye have cohabited their dowry. This is the law. But it shall be no crime in you to make agreements over and above the law. Verily, God is Knowing, Wise!¶¶A100B31C4DGOD is willing to declare these things unto you, and to direct you according to the ordinances of those who have gone before you,e and to be merciful unto you. GOD is knowing and wise.Ehe viz., Of the prophets, and other holy and prudent men of former ages.4 4 Jallaloddin. Al Beidwi.IGod desireth to make this known to you, and to guide you into the ways of those who have been before you, and to turn Him unto you in mercy. And God is Knowing, Wise!¶A100B32C4DGOD desireth to be gracious unto you; but they who follow their lusts,f desire that ye should turn aside from the truth with great deviation. GOD is minded to make his religion light unto you: for man was created weak.g¶¶A100B33C4DO true believers, consume not your wealth among yourselves in vanity;h unless there be merchandising among you by mutual consent: neither slay yourselves;i for GOD is merciful towards you:Ah That is, employ it not in things prohibited by GOD; such as usury, extortion, rapine, gaming, and the like.7 7 Idem. i Literally, slay not your souls; i.e., says Jallaloddin, by committing mortal sins, or such crimes as will destroy them. Others, however, are of opinion that self-murder, which the gentile Indians did, and still do, often practise in honour of their idols, or else the taking away the life of any true believer, is hereby forbidden.8 8 Idem.IO believers! devour not each other's substance in mutual frivolities;8 unless there be a trafficking among you by your own consent: and commit not suicide:of a truth God is merciful to you.J8 Games of chance, usury, etc.¶A100B34C4¶A8And when they are married, if they be guilty of adultery, they shall suffer half the punishment which is appointed for the free women.d This is allowed unto him among you, who feareth to sin by marrying free women; but if ye abstain from marrying slaves, it will be better for you; GOD is gracious and merciful.8A d The reason of this is because they are not presumed to have had so good education. A slave, therefore, in such a case, is to have fifty stripes, and to be banished for half a year; but she shall not be stoned, because it is a punishment which cannot be inflicted by halves.3 3 Idem. IIf after marriage they commit adultery, then inflict upon them half the penalty enacted for free married women. This law is for him among you who is afraid of doing wrong:6 but if ye abstain,7 it will be better for you. And God is Lenient, Merciful.Jt6 By marrying without means adequate to the support of a free wife, or by remaining single. 7 From marrying slaves.¶Af Some commentators suppose that these words have a particular regard to the Magians, who formerly were frequently guilty of incestuous marriages, their prophet Zerdusht having allowed them to take their mothers and sisters to wife; and also to the Jews, who likewise might marry within some of the degrees here prohibited.5 5 Al Beidwi. g Being unable to refrain from women, and too subject to be led away by carnal appetites.6 6 Idem, Jallaloddin.IGod desireth thus to turn him unto you: but they who follow their own lusts, desire that with great swerving should ye swerve! God desireth to make your burden light: for man hath been created weak.¶Dand whoever doth this maliciouslyk and wickedly, he will surely cast him to be broiled in hell fire; and this is easy with GOD.E&k See Wisdom xvi. 14, in the Vulgate.I{And whoever shall do this maliciously and wrongfully, we will in the end cast him into the fire; for this is easy with God.¶A100B35C4DIf ye turn aside from the grievous sins,l of those which ye are forbidden to commit, we will cleanse you from your smaller faults; and will introduce you into paradise with an honourable entry.Al These sins al Beidwi, from a tradition of Mohammed, reckons to be seven (equaling in number the sins called deadly by Christians), that is to say, idolatry, murder, falsely accusing modest women of adultery, wasting the substance of orphans, taking of usury, desertion in a religious expedition, and disobedience to parents. But Ebn Abbs says they amount to near seven hundred; and others suppose that idolatry only, of different kinds, in worshipping idols or any creature, either in opp¶IIf ye avoid the great sins which ye are forbidden, we will blot out your faults, and we will cause you to enter Paradise with honourable entry.¶Bosition to or jointly with the true God, is here intended; that sin being generally esteemed by Mohammedans, and in a few lines after declared by the Korn itself, to be the only one which God will not pardon.1 1 Idem. See before, c. 2, p. 10.¶¶A100B36C4ACovet not that which GOD hath bestowed on some of you preferably to others.m Unto the men shall be given a portion of what they shall have gained, and unto the women shall be given a portion of what they shall have gained:n therefore ask GOD of his bounty; for GOD is omniscient.Am Such as honour, power, riches, and other worldly advantages. Some, however, understand this of the distribution of inheritances according to the preceding determinations, whereby some have a larger share than others.2 2 Idem, Jallaloddin. n That is, they shall be blessed according to their deserts; and ought, therefore, instead of displeasing God by envying of others, to endeavor to merit his favour by good works and to apply to him by prayer.*¶ICovet not the gifts by which God hath raised some of you above others. The men shall have a portion according to their deserts, and the women a portion according to their deserts. Of God, therefore, ask his gifts. Verily, God hath knowledge of all things.¶A100B37C4AWe have appointed unto every one kindred, to inherit part of what their parents and relations shall leave at their deaths. And unto those with whom your right hands have made an alliance, give their part of the inheritance;o for GOD is witness of all things.¶¶A100B38C4AMen shall have the preminence above women, because of those advantages wherein GOD hath caused the one of them to excel the other,p and for that which they expend of their substance in maintaining their wives. The honest women are obedient. careful in the absence of their husbands,q for that GOD preserveth them, by committing them to the care and protection of the men. But those, whose perverseness ye shall be apprehensive of, rebuke; and remove them into separate apartments,r and chastB|ise them.s But if they shall be obedient unto you, seek not an occasion of quarrel against them: for GOD is high and great.j¶Ao A precept conformable to an old custom of the Arabs, that where persons mutually entered into a strict friendship or confederacy, the surviving friend should have a sixth part of the deceaseds estate. But this was afterwards abrogated, according to Jallaloddin and al Zamakhshari, at least as to infidels. The passage may likewise be understood of a private contract, whereby the survivor is to inherit a certain part of the substance of him that dies first.3 3 Vide al Beidwi.ITo every one have we appointed kindred, as heirs of what parents and relatives, and those with whom ye have joined right hands in contract, leave. Give therefore, to each their portion. Verily, God witnesseth all things.x¶Ap Such as superior understanding and strength, and the other privileges of the male sex, which enjoys the dignities in church and state, goes to war in defence of GODS true religion, and claims a double share of their deceased ancestors estates.4 4 Idem. q Both to preserve their husbands substance from loss or waste, and themselves from all degrees of immodesty.5 5 Idem, Jallaloddin. r That is, banish them from your bed. s By this passage the Mohammedans are in plain terms aBrllowed to beat their wives, in case of stubborn disobedience; but not in a violent or dangerous manner.6 6 Idem.` ¶¶A100B39C4DAnd if ye fear a breach between the husband and wife, send a judget out of his family, and a judge out of her family: if they shall desire a reconciliation, GOD will cause them to agree; for GOD is knowing and wise.Et i.e., Let the magistrate first send two arbitrators or mediators, one on each side, to compose the difference, and prevent, if possible, the ill consequences of an open rupture.IAnd if ye fear a breach between man and wife, then send a judge chosen from his family, and a judge chosen from her family: if they are desirous of agreement, God will effect a reconciliation between them; verily, God is knowing, apprised of all!¶A100B40C4r¶ AMen are superior to women on account of the qualities with which God hath gifted the one above the other, and on account of the outlay they make from their substance for them. Virtuous women are obedient, careful, during the husband's absence, because God hath of them been careful.9 But chide those for whose refractoriness ye have cause to fear; remove them into beds apart, and scourage them: but if they are obedient to you, then seek not occasion against them: verily, God is High, Great!Jo9 By providing for them a home and the protection of a husband. Or, of that which God would have them care for.¶AcServe GOD, and associate no creature with him; and show kindness unto parents, and relations, and orphans, and the poor, and your neighbor who is of kin to you,u and also your neighbor who is a stranger, and to your familiar companion, and the traveller, and the captives whom your right hands shall possess; for GOD loveth not the proud or vain-glorious,cE)u Either of your own nation or religion. A?Worship God, and join not aught with Him in worship. Be good to parents,10 and to kindred, and to orphans, and to the poor, and to a neighbour, whether kinsman or new-comer, and to a fellow traveller, and to the wayfarer, and to the slaves whom your right hands hold; verily, God loveth not the proud, the vain boaster,? W¶¶A100B41C4Dwho are covetous, and recommend covetousness unto men, and conceal that which GOD of his bounty hath given themx (we have prepared a shameful punishment for the unbelievers;)E^x Whether it be wealth, knowledge, or any other talent whereby they may help their neighbour.IWho are niggardly themselves, and bid others be niggards, and hide away what God of his bounty hath given them. We have made ready a shameful chastisement for the unbelievers,¶A100B42C4Dand who bestow their wealth in charity to be observed of men, and believe not in GOD, nor in the last day; and whoever hath Satan for a companion, an evil companion hath he!IAnd for those who bestow their substance in alms to be seen of men, and believe not in God and in the last day. Whoever hath Satan for his companion, an evil companion hath he!¶A100B43C4¶ Ap10 An undutiful child is very seldom heard of among the Egyptians, or the Arabs in general. Sons scarcely ever sit, or sit, or eat, or smoke, in the presence of the father unless bidden to do so; and they often wait upon him and upon his guests at meals and on other occasions: they do not cease to act thus when they have become men. Lane's Mod. Egypt. vol. i. p. 69.p¶DAnd what harm would befall them if they should believe in GOD, and the last day, and give alms out of that which GOD hath bestowed on them? since GOD knoweth them who do this.HMemorandum from the Research Department on Monogamy, Sexual Equality, Marital Equality, and the Supreme Tribunal (27 June 1996) http://bahai-library.com/uhj/equality.uhj.htmlIBut what blessedness would be theirs, if they should believe in God and in the last day, and bestow alms out of what God hath vouchsafed them; for God taketh knowledge of them!¶A100B44C4DVerily GOD will not wrong any one even the weight of an ant:y and if it be a good action, he will double it, and will recompense it in his sight with a great reward.¶¶A100B45C4AdHow will it be with the unbelievers when we shall bring a witness out of each nation against itself,z and shall bring thee, O Mohammed, a witness against these people?a In that day they who have not believed, and have rebelled against the apostle of God, shall wish the earth was levelled with them; and they shall not be able to hide any matter from GOD.dAEz When the prophet who was sent to each nation in particular, shall on the last day be produced to give evidence against such of them as refused to believe on him, or observed not the laws which he brought. a That is, the Arabians, to whom Mohammed was, as he pretended, more peculiarly sent.1 1 See before, c. 2, p. 16.E ¶A]y Either by diminishing the recompense due to his good actions, or too severely punishing his sins. On the contrary, he will reward the former in the next life far above their deserts. The Arabic word dharra, which is translated an ant, signifies a very small sort of that insect, and is used to denote a thing that is exceeding small, as a mite.]IGod truly will not wrong any one of the weight of a mote; and if there be any good deed, he will repay it doubly; and from his presence shall be given a great recompense. D%ENTITLED, KOREISH; REVEALED AT MECCA.ISURA CVI.THE KOREISCH [XX.]A20B0C106D%IN THE NAME OF THE MOST MERCIFUL GOD.IMECCA.4 VersesA20B1C106D)FOR the uniting of the tribe of Koreish;qAq Some connect these words with the following, and suppose the natural order to be, Let them serve the Lord of this house, for the uniting, &c. Others connect them with the last words of the preceding chapter, and take the meaning to be, that GOD had so destroyed the army of Abraha for the uniting of the Koreish, &c. And the last opinion is confirmed by one copy, mentioned by al Beidwi, wherein this and the preceding make but one chapter. It may not be amiss to observe, that the tribe¶¶A100B46C4AO true believers, come not to prayers when ye are drunk,b until ye understand what ye say; nor when ye are polluted by emission of seed, unless ye be travelling on the road, until ye wash yourselves. But if ye be sick or on a journey, or any of you come from easing nature, or have touched women, and find no water; take fine clean sand and rub your faces and your hands therewith;c for GOD is merciful and inclined to forgive.Ab It is related, that before the prohibition of wine, Abdalrahmn Ebn Awf made an entertainment, to which he invited several of the apostles companions; and after they had ate and drunk plentifully, the hour of evening prayer being come, one of the company rose up to pray, but being overcome with liquor, made a shameful blunder in reciting a passage of the Korn; whereupon to prevent the danger of any such indecency for the future, this passage was revealed.2 2 Al Beidwi. c See theB Prelim. Disc. Sect. IV. 0¶ AHow! when we shall bring up against them witnesses from all peoples, and when we shall bring thee up as witness against these? On that day they who were Infidels and rebelled against the prophet, shall wish that the earth were levelled with them! But nothing shall they hide from God.^¶¶A100B47C4DHast thou not observed those unto whom part of the scriptured was delivered? they sell error, and desire that ye may wander from the right way; but GOD well knoweth your enemies. GOD is a sufficient patron; and GOD is a sufficient helper.E4d Meaning the Jews, and particularly their Rabbins.IHast thou not remarked those12 to whom a part of the Scriptures hath been given? Vendors are they of error, and are desirous that ye go astray from the way. But God knoweth your enemies; and God is a sufficient patron, and God is a sufficient helper!J12 The Jews and their Rabbis.¶A100B48C4DOf the Jews there are some who pervert words from their places;e and say, We have heard, and have disobeyed; and do thou hear without understanding our meaning,f and look upon us:g perplexing with their tongues, and reviling the true religion.k¶ AO ye true believers,11 come not to prayer when ye are drunken, but wait till ye can understand what ye utter; nor when ye are polluted, unless ye be travelling on the road, until ye have washed you. If ye be sick, or on a journey, or have come from the unclean place, or have touched a woman, and ye find not water, then rub pure sand, and bathe your face and your hands with it: verily, God is Lenient, Merciful. A11 The Koranic precepts as to prayer savour of Jewish origin. Thus, "Prayer should be said standing" is a Rabbinic precept.Comp. Sura [xci.] ii. 240.Misch.Berachoth 10may be shortened in dangerous places, ib. iv. 10is forbidden to the drunken, ib. 31, 2. Erubin, 64and to the polluted; Berachoth iii. 4and is to be preceded, in this case, by washings with water or sand. See Sura xvii. 110, note 2, p. 173. 1 Cor. xi. 21.¶Ae That is (according to the commentators), who change the true sense of the Pentateuch by dislocating passages, or by wresting the words according to their own fancies and lusts.3 But Mohammed seems chiefly to intend here the Jews bantering of him in their addresses, by making use of equivocal words, seeming to bear a good sense in Arabic, but spoken by them in derision according to their acceptation in Hebrew; an instance of which he gives in the following words. 3 Idem, Jallaloddin.B f Literally, without being made to hear or apprehend what we say. g The original word is Rana, which being a term of reproach in Hebrew, Mohammed forbade their using to him.4 4 See before, c. 2, p. 13.¶¶A100B49C4DBut if they had said, We have heard, and do obey; and do thou hear, and regard us:h certainly it were better for them, and more right. But GOD hath cursed them by reason of their infidelity; therefore a few of them only shall believe.Euh In Arabic, Ondhorna; which having no ill equivocal meaning, the prophet ordered them to use instead of the former.IBut if they would say, "We have heard, and we obey; hear thou, and REGARD US;" it were better for them, and more right. But God hath cursed them for their unbelief. Few only of them are believers!¶A100B50C4A@O ye to whom the scriptures have been given, believe in the revelation which we have sent down, confirming that which is with you; before we deface your countenances, and render them as the back parts thereof;i or curse them, as we cursed those who transgressed on the sabbath day;k and the command of GOD was fulfilled.@¶A@Kitb-i-qn, part I, paragraph 92, p. 86 http://bahai-library.com/writings/bahaullah/iqan/iq-1.htm Summons of the Lord of Hosts (Sriy-Haykal, paragraph 249) http://bahai-library.com/writings/bahaullah/slh/haykal.html#fnr.41 Secret of Divine Civilization, p. 30 http://bahai-library.com/writings/abdulbaha/sdc/30.html@G`They pervert the text of the Word of God. (none) MG: They pervert the text of the Word of God.IAmong the Jews are those who displace the words of their Scriptures, and say, "We have heard, and we have not obeyed. Hear thou, but as one that heareth not; and LOOK AT US;"13 perplexing with their tongues, and wounding the Faith by their revilings.J13 See Sura [xci.] ii. 98.¶Ei That is, perfectly plain, without eyes, nose, or mouth. The original, however, may also be translated, and turn them behind, by wringing their necks backward. k And were therefore changed into apes.5 5 See before, c. 2, p. 8.HcThe Dawn-Breakers, Chapter VIII, p. 162 http://bahai-library.com/books/dawnbreakers/chapters/8.html A'O ye to whom the Scriptures have been given! believe in what we have sent down confirmatory of the Scripture which is in your hands, ere we efface your features, and twist your head round backward, or curse you as we cursed the sabbath-breakers:14 and the command of God was carried into effect.'J914 Lit. the companions of the sabbath. See [xci.] ii. 61.¶A100B51C4DSurely GOD will not pardon the giving him an equal;l but will pardon any other sin except that, to whom he pleasethm and whoso giveth a companion unto GOD, hath devised a great wickedness.ERl That is, idolatry of all kinds. m viz., To those who repent.6 6 Al Beidwi.¶IVerily, God will not forgive the union of other gods with Himself! But other than this will forgive to whom He pleaseth. And He who uniteth gods with God hath devised a great wickedness.¶A100B52C4DHast thou not observed those who justify themselves?n But GOD justifieth whomsoever he pleaseth, nor shall they be wronged a hair.oAn i.e., The Christians and Jews, who called themselves the children of GOD, and his beloved people.1 7 Idem, Jallaloddin. See c. 5, not far from the beginning. o The original word signifies a little skin in the cleft of a date-stone, and is used to express a thing of no value.IHast thou not marked those who hold themselves to be righteous? But God holdeth righteous whom He will; and they shall not be wronged the husk of a date stone.¶A100B53C4DZBehold, how they imagine a lie against GOD; and therein is iniquity sufficiently manifest.IKBehold how they devise a lie of God! Therein is wickedness manifest enough!¶A100B54C4¶DHast thou not considered those to whom part of the scripture hath been given? They believe in false gods and idols,p and say of those who believe not, These are more rightly directed in the way of truth, than they who believe on Mohammed.Ap The Arabic is, in Jibt and Taght. The former is supposed to have been the proper name of some idol; but it seems rather to signify any false deity in general. The latter we have explained already.8 It is said that this passage was revealed on the following occasion. Hoyai Ebn Akhtab and Caab Ebn al Ashraf,9 two chief men among the Jews, with several others of that religion, went to Mecca, and offered to enter into a confederacy with the Koreish, and to join their forces against MohB¶¶A100B55C4DkThose are the men whom God hath cursed and unto him whom GOD shall curse, thou shalt surely find no helper.IlThese are they whom God hath cursed: and for him whom God hath cursed, thou shalt by on means find a helper.¶A100B56C4DjShall they have a part of the kingdom,q since even then they would not bestow the smallest matterr on men?AFq For the Jews gave out that they should be restored to their ancient power and grandeur;2 depending, it is to be presumed, on the victorious Messiah whom they expected. 2 Idem. r The original word properly signifies a small dent on the back of a date-stone, and is commonly used to express a thing of little or no value.FIoShall they have a share in the kingdom who would not bestow on their fellow men even the speck in a date stone?¶A100B57C4¶Bammed. But the Koreish, entertaining some jealousy of them, told them, that the Jews pretended to have a written revelation from heaven, as well as Mohammed, and their doctrines and worship approached much nearer to what he taught, than the religion of their tribe; wherefore, said they, if you would satisfy us that you are sincere in the matter, do as we do, and worship our gods. Which proposal, if the story be true, these Jews complied with, out of their inveterate hatred to Mohammed.1 CC 8 See p. 28, note t. 9 See before, p. 40, note m. 1 Al Beidwi.IHast thou not observed those to whom a part of the Scriptures hath been given?15 They believe in Djibt and Thagout, and say of the infidels, "These are guided in a batter path than those who hold the faith."J|15 This refers to certain renegade Jews, who out of hatred against Muhammad, went over to the Koreisch. See Nldeke. p. 149.¶DDo they envy other men that which GOD of his bounty hath given them?s We formerly gave unto the family of Abraham a book of revelations and wisdom; and we gave them a great kingdom.tA(s viz., The spiritual gifts of prophecy, and divine revelations; and the temporal blessings of victory and success, bestowed on Mohammed and his followers. t Wherefore GOD will doubtless show equal favour to this prophet (a descendant also of Abraham), and those who believe on him.3 3 Idem.(IEnvy they other men what God of his bounty hath given them? We gave of old the Scriptures and wisdom to the line of Abraham, and we gave them a grand kingdom:¶A100B58C4DThere is of them who believeth on him;u and there is of them who turneth aside from him: but the raging fire of hell is a sufficient punishment.Eu Namely, on Mohammed.IsSome of them believe on the prophet and some turn aside from him:the flame of Hell is their sufficing punishment!¶A100B59C4¶DVerily those who disbelieve our signs, we will surely cast to be broiled in hell fire; so often as their skins shall be well burned, we will give them other skins in exchange, that they may taste the sharper torment; for GOD is mighty and wise.IThose who disbelieve our signs we will in the end cast into the fire: so oft as their skins shall be well burnt,16 we will change them for fresh skins, that they may taste the torment. Verily God is Mighty, Wise!J16 Lit. ripened.¶A100B60C4DBut those who believe and do that which is right, we will bring into gardens watered by rivers, therein shall they remain forever, and there shall they enjoy wives free from all impurity; and we will lead them into perpetual shades. A But as for those who have believed, and done the things that are right, we will bring being them into gardens 'neath which the rivers flow therein to abide eternally;therein shall they have wives of stainless purity: and we will bring them into aye-shadowing shades.¶  ¶¶A100B61C4DMoreover GOD commandeth you to restore what ye are trusted with, to the owners;x and when ye judge between men, that ye judge according to equity: and surely an excellent virtue it is to which GOD exhorteth you; for GOD both heareth and seeth.Ax This passage, it is said, was revealed on the day of the taking of Mecca, the primary design of it being to direct Mohammed to return the keys of the Caaba to Othmn Ebn Telha Ebn Abdaldr, who had then the honour to be keeper of that holy place,4 and not to deliver them to his uncle al Abbs, who having already the custody of the well Zemzem, would fain have had also that of the Caaba. The prophet obeying the divine order, Othmn was so affected with the justice of the action, notwithx¶¶A100B62C4DO true believers, obey GOD, and obey the apostle; and those who are in authority among you: and if ye differ, in anything, refer it unto GODy and the apostle, if ye believe in GOD, and the last day: this is better, and a fairer method of determination.E&y i.e., To the decision of the Korn.IO ye who believe! obey God and obey the apostle, and those among you invested with authority; and if in aught ye differ, bring it before God and the apostle, if ye believe in God and in the latter day. This is the best and fairest way of settlement.¶A100B63C4A!Hast thou not observed those who pretend they believe in what hath been revealed unto thee, and what hath been revealed before thee? They desire to go to judgment before Taght,z although they have been commanded not to believe in him; and Satan desireth to seduce them into a wide error.!¶Bstanding he had at first refused him entrance, that he immediately embraced Mohammedism; whereupon the guardianship of the Caaba was confirmed to this Othmn and his heirs for ever.5 4 See Prideauxs Life of Mahomet, p. 2. 5 Al Beidwi See DHerbel. Bibl. Orient. p. 220, 221.IVerily, God enjoineth you to give back your trusts to their owners, and when ye judge between men, to judge with fairness. Excellent is the practice to which God exhorteth you. God Heareth, Beholdeth!¶¶A100B64C4DAnd when it is said unto them, Come unto the book which GOD hath sent down, and to the apostle; thou seest the ungodly turn aside from thee, with great aversion.IAnd when it is said to them, "Accede to that which God hath sent down, and to the apostle," thou seest the hypocrites avert them from thee with utter aversion.¶A100B65C4DBut how will they behave when a misfortune shall befall them, for that which their hands have sent before them? Then will they come unto thee, and swear by GOD, saying, If we intended any other than to do good, and to reconcile the parties.aEa For this was the excuse of the friends of the Mohammedan whom Omar slew, when they came to demand satisfaction for his blood.3 3 Al Beidwi.IBut how, when some misfortune shall fortune them, for their previous handywork? Then will they come to thee, swearing by God, "We desire nothing but to promote good and concord!"¶A100B66C4¶Az That is, before the tribunals of infidels. This passage was occasioned by the following remarkable accident. A certain Jew having a dispute with a wicked Mohammedan, the latter appealed to the judgment of Caab Ebn al Ashraf, a principal Jew, and the former to Mohammed. But at length they agreed to refer the matter to the prophet singly, who, giving it in favor of the Jew, the Mohammedan refused to acquiesce in his sentence, but would needs have it re-heard by Omar, afterwards Khalif.B When they came to him, the Jew told him that Mohammed had already decided the affair in his favour, but that the other would not submit to his determination; and the Mohammedan confessing this to be true, Omar bid them stay a little, and fetching his sword, struck off the obstinate Moslems head, saying aloud, This is the reward of him who refuseth to submit to the judgment of God and his apostle. And from this action Omar had the surname of al Fark, which alludes both to his separatin&:PΞBUUX  $,.YesNo/,  , : AM PM HelveticaGeneva !}¶C¶DAnd by thy LORD they will not perfectly believe, until they make thee judge of their controversies; and shall not afterwards find in their own minds any hardship in what thou shalt determine, but shall acquiesce therein with entire submission. AAnd they will notI swear by thy Lordthey will not believe, until they have set thee up as judge between them on points where they differ. Then shall they not find in their own minds any difficulty in thy decisions, and shall submit with entire submission.¶A100B69C4AAnd if we had commanded them, saying, Slay yourselves, or depart from your houses;c they would not have done it except a few of them. And if they had done what they were admonished, it would certainly have been better for them, and more efficacious for confirming their faith;¶DWhoever obeyeth GOD and the apostle, they shall be with those unto whom GOD hath been gracious, of the prophets, and the sincere, and the martyrs, and the righteous; and these are the most excellent company.FMemorials of the Faithful (within pp. 120-122 Jamshd-i-Gurji) http://bahai-library.com/writings/abdulbaha/mf/sec-45.html Memorials of the Faithful (within pp. 131-134, Muhammad-Mustafa Baghdd) http://bahai-library.com/writings/abdulbaha/mf/sec-49.htmlIAnd whoever shall obey God and the Apostle, these shall be with those of the Prophets, and of the Sincere, and of the Martyrs, and of the Just, to whom God hath been gracious. These are a goodly band!¶A100B72C4D9This is bounty from GOD; and GOD is sufficiently knowing.I=This is the bounty of God; and in knowledge doth God suffice.¶A100B73C4DO true believers, take your necessary precautiond against your enemies, and either go forth to war in separate parties, or go forth all together in a body.V¶EGd i.e., Be vigilant, and provide yourselves with arms and necessaries.I^O ye who believe! make use of precautions; and advance in detachments, or , advance in a body.¶A100B74C4DThere is of you who tarrieth behind;e and if a misfortune befall you, he saith, Verily GOD hath been gracious unto me, that I was not present with them:Ee Mohammed here upbraids the hypocritical Moslems, who, for want of faith and constancy in their religion, were backward in going to war for its defence.IThere is of you who will be a laggard: and if a reverse befall you he saith, "Now hath God dealt graciously with me, since I was not with you in the fight:"¶A100B75C4Dbut if success attend you from GOD, he will say (as if there was no friendship between you and him),f Would to GOD I had been with them, for I should have acquired great merit.¶¶A100B76C4DLet them therefore fight for the religion of GOD, who part with the present life in exchange for that which is to come;g for whosoever fighteth for the religion of GOD, whether he be slain, or be victorious,h we will surely give him a great reward.Eg By venturing their lives and fortunes in defence of the faith. h For no man ought to quit the field till he either fall a martyr or gain some advantage for the cause.2 2 Idem.ILet those then fight on the path of God, who barter this present life for that which is to come; for whoever fighteth on God's path, whether he be slain or conquer, we will in the end give him a great reward.¶A100B77C4AAnd what ails you, that ye fight not for GOD'S true religion, and in defence of the weak among men, women, and children,i who say, O LORD, bring us forth from this city, whose inhabitants are wicked; grant us from before thee a protector, and grant us from before thee a defender.k¶AXf i.e., As one who attendeth not to the public, but his own private interest. Or else these may be the words of the hypocritical Mohammedan himself, insinuating that he stayed not behind the rest of the army by his own fault, but was left by Mohammed, who chose to let the others share in his good fortune, preferably to him.1 1 Al Beidwi.XIBut if a success from God betide you, he will say, as if there had never been any friendship between you and him, "Would I had been with them! a rich prize should I have won!"¶¶A100B78C4DThey who believe fight for the religion of GOD; but they who believe not fight for the religion of Taght.l Fight therefore against the friends of Satan, for the stratagem of Satan is weak.El See before, p. 28.IThey who believe, fight on the path of God; and they who believe not, fight on the path of Thagout: Fight therefore against the friends of Satan. Verily craft of Satan shall be powerless!¶A100B79C4AHast thou not observed those unto whom it was said, Withhold your hands from war, and be constant at prayers, and pay the legal alms?m But when war is commanded them, behold a part of them fear men as they should fear GOD, or with a great fear, and say, O LORD, wherefore hast thou commanded us to go to war, and hast not suffered us to wait our approaching end?n Say unto them, The provision of this life is but small; but the future shall be better for him who feareth God; and ye shall notB0 be in the least injured at the day of judgment.¶Ai viz., Those believers who stayed behind at Mecca, being detained there either forcibly by the idolaters, or for want of means to fly for refuge to Medina. Al Beidwi observes that children are mentioned here to show the inhumanity of the Koreish, who persecuted even that tender age. k This petition, the commentators say, was heard. For GOD afforded several of them an opportunity and means of escaping, and delivered the rest at the taking of Mecca by Mohammed, who left Otb Ebn OsaidB governor of the city: and under his care and protection, those who had suffered for their religion became the most considerable men in the place. ABut what hath come to you that ye fight not on the path of God, and for the weak among men, women and children, who say, "O our Lord! bring us forth from this city17 whose inhabitants are oppressors; give us a champion from thy presence; and give us from thy presence a defender."J 17 Mecca.··A100B81C4DWhatever good befalleth thee, O man, it is from GOD; and whatever evil befalleth thee, it is from thyself.p We have sent thee an apostle unto men, and GOD is a sufficient witness thereof.Ep These words are not to be understood as contradictory to the preceding, That all proceeds from GOD; since the evil which befalls mankind, though ordered by GOD, is yet the consequence of their own wicked actions.IWhatever good betideth thee is from God, and whatever betideth thee of evil is from thyself; and we have sent thee to mankind as an apostle: God is thy sufficing witness.·A100B82C4DtWhoever obeyeth the apostle, obeyeth GOD; and whoever turneth back, we have not sent thee to be a keeper over them.qECq Or, to take an account of their actions, for this is GODS part.IWhoso obeyeth the Apostle, in so doing obeyeth God: and as to those who turn back from thee, we have not sent thee to be their keeper.·A100B83C4¶Em These were some of Mohammeds followers, who readily performed the duties of their religion so long as they were commanded nothing that might endanger their lives. n That is, a natural death. AHast thou not marked those to whom it was said, "Withhold your hands awhile from war; and observe prayer, and pay the stated alms." But when war is commanded them, lo! a portion of them fear men as with the fear of God, or with a yet greater fear, and say: "O our Lord! why hast thou commanded us war? Couldst thou not have given us respite till our not distant end?" SAY: Small the fruition of this world; but the next life is the true good for him who feareth God! and ye shall not be wrongedB% so much as the skin of a date stone.·A100B80C4B· A.Wherever ye be, death will overtake youalthough ye be in lofty towers! If good fortune betide them, they say, "This is from God;" and if evil betide them, they say, "This is from thee." SAY: All is from God: But what hath come to these people that they are not near to understanding what is told them?.·A4Wheresoever ye be, death will overtake you, although ye be in lofty towers. If good befall them, they say, This is from GOD; but if evil befall them, they say, This is from thee, O Mohammed:o say, All is from GOD; and what aileth these people, that they are so far from understanding what is said unto them?4Eo As the Jews, in particular, who pretended that their land was grown barren, and provisions scarce, since Mohammed came to Medina.3 3 Idem.FThe Seven Valleys (Valley of Unity, within pp. 17-29) http://bahai-library.com/writings/bahaullah/sv/704.html A Travelers Narrative, p. 55 http://bahai-library.com/writings/abdulbaha/tn/55.htmlG4MG: Say, all is from God, EGB: Say, all is from God ··A100B84C4DDo they not attentively consider the Koran? if it had been from any besides GOD, they would certainly have found therein many contradictions.IyCan they not consider the Koran? Were it from any other than God, they would surely have found in it many contradictions.·A100B85C4AWhen any news cometh unto them, either of security or fear, they immediately divulge it; but if they told it to the apostle and to those who are in authority among them, such of them would understand the truth of the matter, as inform themselves thereof from the apostle and his chiefs. And if the favor of GOD and his mercy had not been upon you, ye had followed the devil, except a few of you.r:·AThey say, Obedience: yet when they go forth from thee, part of them meditate by night a matter different from what thou speakest; but GOD shall write down what they meditate by night: therefore let them alone, and trust in GOD, for GOD is a sufficient protector. AMoreover, they say: "Obedience!" but when they come forth from thy presence, a party of them brood by night over other than thy words; but God writeth down what they brood over: therefore separate thyself from them, and put thou thy trust in God. is a sufficient protector!H··A100B86C4DFight therefore for the religion of GOD, and oblige not any to what is difficult,s except thyself; however excite the faithful to war, perhaps GOD will restrain the courage of the unbelievers; for GOD is stronger than they, and more able to punish.As It is said this passage was revealed when the Mohammedans refused to follow their prophet to the lesser expedition of Bedr, so that he was obliged to set out with no more than seventy.4 Some copies vary in this place, and instead of la tokallafo, in the second person singular, read la nokallafo, in the first person plural, We do not oblige, &c. The meaning being, that the prophet only was under an indispensable necessity of obeying GODS commands, however difficult, but others might cB:hoose, though at their peril. 4 See before, c. 3, p. 49.(m·Ar That is, if GOD had not sent his apostle with the Korn to instruct you in your duty, ye had continued in idolatry and been doomed to destruction; except only those who, by GODS favour and their superior understanding, should have true notions of the divinity; such, for example, as Zeid Ebn Amru Ebn Nofail1 and Waraka Ebn Nawfal,2 who left idols, and acknowledged but one GOD, before the mission of Mohammed.3 1 Vide Millium, de Mohammedismo ante Moh. p. 311. 2 See the Prelim. Disc. BSect. II. 3 Al Beidwi. ABAnd when tidings, either of security or alarm, reach them, they tell them abroad; but if they would report them to the apostle, and to those who are in authority among them, those who desire information would learn it from them. But for the goodness and mercy of God towards you, ye would have followed Satan except a few!Bm·IFight, therefore, on God's path: lay not burdens on any but thyself; and stir up the faithful. The might of the infidels haply will god restrain, for God is the stronger in prowess, and the stronger to punish.·A100B87C4DHe who intercedeth between men with a good intercessiont shall have a portion thereof; and he who intercedeth with an evil intercession shall have a portion thereof; for GOD overlooketh all things.ENt i.e., To maintain the right of a believer, or to prevent his being wronged.IHe who shall mediate between men for a good purpose shall be the gainer by it. But he who shall mediate with an evil mediation shall reap the fruit of it. And God keepeth watch over everything.·A100B88C4DWhen ye are saluted with a salutation, salute the person with a better salutation,u or at least return the same; for GOD taketh an account of all things.·Eu By adding something farther. As when one salutes another by this form, Peace be unto thee, he ought not only to return the salutation, but to add, and the mercy of GOD and his blessing.IIf ye are greeted with a greeting, then greet ye with a better greeting, or at least return it: God taketh count of all things.· A100B89C4DGOD! there is no GOD but he; he will surely gather you together on the day of resurrection; there is no doubt of it: and who is more true than GOD in what he saith?IGod! there is no god but He! He will certainly assemble you on the day of resurrection. There is no doubt of it. And whose word is more true than God's?· A100B90C4DWhy are ye divided concerning the ungodly into two parties;x since GOD hath overturned them for what they have committed? Will ye direct him whom GOD hath led astray; since for him whom GOD shall lead astray, thou shalt find no true path?· · A100B91C4AdThey desire that ye should become infidels, as they are infidels, and that ye should be equally wicked with themselves. Therefore take not friends from among them, until they fly their country for the religion of GOD; and if they turn back from the faith, take them, and kill them wherever ye find them; and take no friend from among them, nor any helper,d A.They desire that ye should be infidels as they are infidels, and that ye should be alike. Take therefore none of them for friends, till they have fled their homes for the cause of God. If they turn back, then seize them, and slay them wherever ye find them; but take none of them as friends or helpers,.· A100B92C4· · A100B93C4AYe shall find others who are desirous to enter into confidence with you, and at the same time to preserve a confidence with their own people:a so often as they return to sedition, they shall be subverted therein; and if they depart not from you, and offer you peace, and restrain their hands from warring against you, take them and kill them wheresoever ye find them; over these have we granted you a manifest power.A a The person hinted at here were the tribes of Asad and Ghatfn, or, as some say, Banu Abdaldr, who came to Medina and pretended to embrace Mohammedism, that they might be trusted by the Moslems, but when they returned, fell back to their old idolatry.3 3 Idem. · Aexcept those who go unto a people who are in alliance with you,y or those who come unto you, their hearts forbidding them either to fight against you, or to fight against their own people.z And if GOD pleased he would have permitted them to have prevailed against you, and they would have fought against you. But if they depart from you, and fight not against you, and offer you peace, GOD doth not allow you to take or kill them.Ay The people here meant, say some, were the tribe of Khozah, or, according to others, the Aslamians, whose chief, named Hell Ebn Owaimar, agreed with Mohammed, when he set out against Mecca, to stand neuter; or, as others rather think, Banu Becr Ebn Zeid.1 1 Al Beidwi, Jallaloddin. z These, it is said, were the tribe of Modlaj, who came in to Mohammed, but would not be obliged to assist him in war.2 2 Al Beidwi. · Ax This passage was revealed, according to some, when certain of Mohammeds followers, pretending not to like Medina, desired leave to go elsewhere, and, having obtained it, went farther and farther, till they joined the idolaters; or, as others say, on occasion of some deserters at the battle of Ohod; concerning whom the Moslems were divided in opinion whether they should be slain as infidels or not.IWhy are ye two parties on the subject of the hypocrites, when God hath cast them off for their doings? Desire ye to guide those whom god hath led astray? But for him whom God leadeth astray, thou shalt by no means find a pathway.\2· A A· A·A A·AB A· A·A A·A·A A·I·B·I·I·! A·#E·%I·&B·)I·*I·,AC·.A A·/ A·1D·2A·6A·7 A·9E·;·< A·?D·AI·ED·GD·HA·JE ·LA F ·MBD ·PA·SD·VD·YAAF·]D·_A A·eF·fI ·g A!·hA A" A$·jA%J&#·k A)'·m A*(·oD+·rD,B.D/-·s1· ·A100B94C4AIt is not lawful for a believer to kill a believer, unless it happen by mistake;b and whoso killeth a believer by mistake, the penalty shall be the freeing of a believer from slavery, and a fine to be paid to the family of the deceased,c unless they remit it as alms: and if the slain person be of a people at enmity with you, and be a true believer, the penalty shall be the freeing of a believer;d but if he be of a people in confederacy with you, a fine to be paid to his family, and the freBeing of a believer. And he who findeth not wherewith to do this shall fast two months consecutively as a penance enjoined from GOD; and GOD is knowing and wise.l· AXYe will find others who seek to gain your confidence as well as that of their own people: So oft as they return to sedition, they shall be overthrown in it: But if they leave you not, nor propose terms or peace to you nor withhold their hands, then seize them, and slay them, wherever ye find them. Over these have we given you undoubted power.X· AExcept those who shall seek and asylum among your allies, and those who come over to youtheir hearts forbidding them to make war on you, or to make war on their own people. Had God pleased, he would have given them power against you, and they would have made war upon you! But, if they depart from you, and make not war against you and offer you peace, the God alloweth you no occasion against them.··A100B95C4DBut whoso killeth a believer designedly, his reward shall be hell; he shall remain therein for ever;e and GOD shall be angry with him, and shall curse him, and shall prepare for him a great punishment.Ee That is, unless he repent. Others, however, understand not here an eternity of damnation (for it is the general doctrine of the Mohammedans that none who profess that faith shall continue in hell for ever), but only a long space of time.1 1 Idem.IBut whoever shall kill a believer of set purpose, his recompense shall be hell; for ever shall he abide in it; God shall be wrathful with him, and shall curse him, and shall get ready for him a great torment.·A100B96C4C·Ab That is, by accident and without design. This passage was revealed to decide the case of Aysh Ebn Abi Raba, the brother, by the mothers side, of Abu Jahl, who meeting Hareth Ebn Zeid on the road, and not knowing that he had embraced Mohammedism, slew him.4 4 Idem. c Which fine is to be distributed according to the laws of inheritances given in the beginning of this chapter.5 5 Idem. d And no fine shall be paid, because in such case his relations, being infidels and at open wB=ar with the Moslems, have no right to inherit what he leaves.+ ··A100B97C4AThose believers who sit still at home, not having any hurt,i and those who employ their fortunes and their persons for the religion of GOD, shall not be held equal. GOD hath preferred those who employ their fortunes and their persons in that cause to a degree of honour above those who sit at home; GOD hath indeed promised every one paradise, but GOD hath preferred those who fight for the faith before those who sit still, by adding unto them a great reward,Ai i.e., Not being disabled from going to war by sickness, or other just impediment. It is said that when the passage was first revealed there was no such exception therein, which occasioned Ebn Omm Mactm, on his hearing it repeated, to object, And what though I be blind? Whereupon Mohammed, falling into a kind of trance, which was succeeded by strong agitations, pretended he had received the divine direction to add these words to the text.2 2 Al Beidwi. ·AO true believers, when ye are on a march in defence of the true religion, justly discern such as ye shall happen to meet, and say not unto him who saluteth you, thou art not a true believer;f seeking the accidental goods of the present life;g for with GOD is much spoil. Such have ye formerly been; but GOD hath been gracious unto you;h therefore make a just discernment, for GOD is well acquainted with that which ye do.Af On pretence that he only feigns to be a Moslem, that he might escape from you. The commentators mention more instances than one of persons slain and plundered by Mohammeds men under this pretext, notwithstanding they declared themselves Moslems by repeating the usual form of words, and saluting them; for which reason this passage was revealed, to prevent such rash judgments for the future. g That is, being willing to judge him an infidel, only that ye may kill and plunder him. h v8$I/When the greatest wretch among them rushed up:%A23B14C91D7But they charged him with imposture; and they slew her.ICSaid the Apostle of God to them,"The Camel of God! let her drink."&A23B15C91DdWherefore their LORD destroyed them, for their crime, and made their punishment equal unto them all:I6But they treated him as an impostor and hamstrung her.'A23B16C91D%and he feareth not the issue thereof.IDSo their Lord destroyed them for their crime, and visited all alike:(A16B0C92INor feared he the issue.)A16B0C92*A16B0C92D CHAPTER XCII.+A16B0C92D'ENTITLED, THE NIGHT; REVEALED AT MECCA.ISURA XCII.THE NIGHT [XVI.],A16B0C92D%IN THE NAME OF THE MOST MERCIFUL GOD.IMECCA.21 Verses-A16B1C92D8BY the night, when it covereth all things with darkness;I3In the name of God, the Compassionate, the Merciful.A16B2C92D"by the day, when it shineth forth;I'BY the NIGHT when she spreads her veil;/A16B3C92(·Buiz., At your first profession of Islmism, before ye had given any demonstrations of your sincerity and zeal therein.cASummons of the Lord of Hosts (Sriy-i-Mulk, paragraph 97) http://bahai-library.com/writings/bahaullah/slh/muluk.html#fnr.76 Summons of the Lord of Hosts (Sriy-i-Mulk, paragraph 118) http://bahai-library.com/writings/bahaullah/slh/muluk.html#fnr.82 Tablets of Bahullh Revelaed after the Kitb-i-Aqdas (Lawh-i-Burhn, within pp. 203-216) http://bahai-library.com/writings/bahaullah/tb/12.htmlGBWC: Say not to everyone who meeteth you with a greeting, `Thou art not a believer' BWC: Say not to everyone who meeteth you with a greeting, `Thou art not a believer' BWC: Say not to every one who meeteth you with a greeting, Thou art not a believer. cD.by the soul, and him who completely formed it,I)By the Earth and Him who spread it forth!A23B8C91Dfand inspired into the same its faculty of distinguishing, and power of choosing, wickedness and piety:I"By a Soul and Him who balanced it, A23B9C91D,now is he who hath purified the same, happy;I2And breathed into it its wickedness and its piety,!A23B10C91D1but he who hath corrupted the same, is miserable.I(Blessed now is he who hath kept it pure,"A23B11C91DXThamud accused their prophet Saleh of imposture, through the excess of their wickedness:I'And undone is he who hath corrupted it!J-1 See Sura vii. 33, for the story of Themoud.#A23B12C91D7when the wretchz among them was sent to slay the camel;EIz viz., Kedr Ebn Slef. See chapter 7, p. 112, and chapter 54, p. 393.I9Themoud1 in his impiety rejected the message of the Lord,$A23B13C91D_and the apostle of GOD said unto them, Let alone the camel of GOD; and hinder not her drinking.· AA believer killeth not a believer but by mischance: and whoso killeth a believer by mischance shall be bound to free a believer from slavery; and the blood-money shall be paid to the family of the slain, unless they convert it into alms. But if the slain believer be of a hostile people, then let him confer freedom on a slave who is a believer; and if he be of a people between whom and yourselves there is an alliance, then let the blood-money be paid to his family, and let him set free a slBave who is a believer: and let him who hath not the means, fast two consecutive months. This is the penance enjoined by God; and God is Knowing, Wise!· AO believers! when ye go forth to the fight for the cause of God, be discerning, and say not to every one who meeteth you with a greeting, "Thou art not a believer"18 in your greed after the chance good things of this present life! With God are abundant spoils. Such hath been your wont in times past; but god hath been gracious to you. Be discerning, then, for God well knoweth what ye do.J+18 And therefore a fit subject for plunder.· AThose believers who sit at home free from trouble, and those who do valiantly in the cause of God with their substance and their persons, shall not be treated alike. God hath assigned to those who contend earnestly with their persons and with their substance, a rank above those who sit at home. Goodly promises hath He made to all. But God hath assigned to the strenuous a rich recompense, above those who sit still at home,q··A100B98C4Dby degrees of honour conferred on them from him, and by granting them forgiveness and mercy; for GOD is indulgent and merciful.IURank of his own bestowal, and forgiveness, and mercy; for God is Indulgent, Merciful.·A100B99C4AcMoreover unto those whom the angels put to death, having injured their own souls,k the angels said, Of what religion were ye? they answered, We were weak in the earth.l The angels replied, Was not GOD'S earth wide enough, that ye might fly therein to a place of refuge?m Therefore their habitation shall be hell; and an evil journey shall it be thither:c t 6¶> A34 The Makam Ibrahim (praying place of Abraham) is a small building supported by six pillars about 8 ft. high, four of which are surrounded from top to bottom by a fine iron railing, while they leave the space between the two hind pillars open; within the railing is a frame about 5 ft. square, said to contain the sacred stone on which Ibrahim stood when he built the Caaba. Burckhardt. Lieut. Burton (Pilgrimage, iii. 336) says that as the Arab tradition speaks clearly and consistently as toB the fact of Abraham having visited Mecca to build the Caaba, it may be considered an open question. Thus also Dr. G. W. Freytag (Einl.).w··A100B100C4Dexcept the weak among men, and women, and children, who were not able to find means, and were not directed in the way; these peradventure GOD will pardon, for GOD is ready to forgive, and gracious.IExcept the men and women and children who were not able, through their weakness, to find the means of escape, and were not guided on their way. These haply God will forgive: for God is Forgiving, Gracious.·A100B101C4AHWhosoever flieth from his country for the sake of GOD'S true religion, shall find in the earth many forced to do the same, and plenty of provisions. And whoever departeth from his house, and flieth unto GOD and his apostle, if death overtake him in the way,n GOD will be obliged to reward him, for GOD is gracious and merciful.Hq· A]19 Some of the Meccans after embracing Islam did not thoroughly break with the infidels and fly their country. These persons were miraculously slain by angels at Bedr. Others suppose the angels to be Nakir and Monkir, who examine the dead in the grave. 20 That is, to what religion did ye belong? 21 And therefore could not resist the unbelievers.]··A100B102C4DWhen ye march to war in the earth, it shall be no crime in you if ye shorten your prayers, in case ye fear the infidels may attack you; for the infidels are your open enemy.IAnd when ye go forth to war in the land, it shall be no crime in you to cut short your prayers,22 if ye fear lest the infidels come upon you; Verily, the infidels are your undoubted enemies!Jg22 Thus the Rabbins Tr. Berachoth, iv. 4, "He that goeth in a dangerous place may pray a short prayer."·A100B103C44·Ak These were certain inhabitants of Mecca, who held with the hare and ran with the hounds, for though they embraced Mohammedism, yet they would not leave that city to join the prophet, as the rest of the Moslems did, but on the contrary went out with the idolaters, and were therefore slain with them at the battle of Bedr.3 3 Idem, Jallaloddin l Being unable to fly, and compelled to follow the infidels to war. m As they did who fled to Ethiopia and to Medina. A9The angels,19 when they took the souls of those who had been unjust to their own weal, demanded, "What hath been your state?"20 They said, "We were the weak ones21 of the earth." They replied, "Was not God's earth broad enough for you to flee away in?" These! their home shall be Hell, and evil the passage to it9 ··A100B104C4DAnd when ye shall have ended your prayer, remember GOD, standing, and sitting, and lying on your sides.q But when ye are secure from danger, complete your prayers: for prayer is commanded the faithful, and appointed to be said at the stated times.ENq That is, in such posture as ye shall be able.1 1 See before, c. 3, p. 52.IAnd when ye shall have ended the prayer, make mention of God, standing, and sitting, and reclining: and as soon as ye are secure, observe prayer; for to the faithful, prayer is a prescribed duty, and for stated hours.·A100B105C4DBe not negligent in seeking out the unbelieving people, though ye suffer some inconvenience; for they also shall suffer as ye suffer, and ye hope for a reward from GOD which they cannot hope for; and GOD is knowing and wise.rEr This verse was revealed on occasion of the unwillingness of Mohammeds men to accompany him in the lesser expedition of Bedr.2 2 Al Beidwi.·ABut when thou, O prophet, shalt be among them, and shalt pray with them, let a party of them arise to prayer with thee, and let them take their arms; and when they shall have worshipped, let them stand behind you,o and let another party come that hath not prayed, and let them pray with thee, and let them be cautious and take their arms. The unbelievers would that ye should neglect your arms and your baggage while ye pray, that they might turn upon you at once. It shall be no crime in youB, if ye be incommoded by rain, or be sick, that ye lay down your arms; but take your necessary precaution:p GOD hath prepared for the unbelievers an ignominious punishment.EZo To defend those who are at prayers, and to face the enemy. p By keeping strict guard. {·AAn This passage was revealed, says al Beidwi, on account of Jondob Ebn Damra. This person being sick, was, in his flight, carried by his sons on a couch, and before he arrived at Medina, perceiving his end approached, he clapped his right hand on his left, and solemnly plighting his faith to GOD and his apostle, died.A AWhoever flieth his country for the cause of God, will find in the earth many under like compulsion, and abundant resources; and if any one shall quit his home and fly to God and his apostle, and then death overtake him,his reward from God is sure: for God is Gracious, Merciful!·ISlacken not in pursuit of the foe. If ye suffer, assuredly they suffer also as ye suffer; but ye hope from God for what they cannot hope! And God is Knowing, Wise!·A100B106C4AWe have sent down unto thee the book of the Koran with truth, that thou mayest judge between men through that wisdom which GOD showeth thee therein; and be not an advocate for the fraudulent;s but ask pardon of GOD for thy wrong intention, since GOD is indulgent and merciful.As Tima Ebn Obeirak, of the sons of Dhafar, one of Mohammeds companions, stole a coat of mail from his neighbour, Kitda Ebn al Nomn, in a bag of meal, and hid it at a Jews named Zeid Ebn al Samn; Tima, being suspected, the coat of mail was demanded of him, but he denying he knew anything of it, they followed the track of the meal, which had run out through a hole in the bag, to the Jews house, and there seized it, accusing him of the theft; but he producing witnesses of his own religM··A100B107C4DcDispute not for those who deceive one another, for GOD loveth not him who is a deceiver or unjust.tA t Al Beidwi, as an instance of the divine justice, adds, that Tima, after the fact above mentioned, fled to Mecca, and returned to idolatry; and there undermining the wall of a house, in order to commit a robbery, the wall fell in upon him and crushed him to death. IjAnd plead not with us for those who are self-deceivers; for God loveth not him who is deceitful, criminal.·A100B108C4DSuch conceal themselves from men, but they conceal not themselves from GOD; for he is with them when they imagine by night a saying which pleaseth him not,u and GOD comprehendeth what they do.Ewu That is, when they secretly contrive means, by false evidence or otherwise, to lay their crimes on innocent persons.· AAnd when thou, O apostle! shalt be among them, and shalt pray with them, then let a party of them rise up with thee, but let them take their arms; and when they shall have made their prostrations, let them retire to your rear: then let another party that hath not prayed come forward, and let them pray with you; but let them take their precautions and their arms. Pleased would the infidels be for you to neglect your arms and your baggage, that they might turn upon you at once! And it shall Bbe no crime in you to lay down your arms if rain annoy you, or if ye be sick. But take your precautions.23 Verily, God hath made ready a shameful torment for the infidels.J!23 See Mischna Tr. Berachoth, 10.·IFrom men they hide themselves; but they cannot hide themselves from God: and when they hold nightly discourses which please Him not, He is with them. God is round about their doings!·A100B109C4DBehold, ye are they who have disputed for them in this present life; but who shall dispute with GOD for them on the day of resurrection, or who will become their patron?IOh! ye are they who plead in their favour in this present life; but who shall plead with God for them on the day of the resurrection? Who will be the guardian over them?·A100B110C4Dzyet he who doth evil, or injureth his own soul, and afterwards asketh pardon of God, shall find God gracious and merciful.IYet he who doth evil, or shall have acted against his own weal, and then shall ask pardon of God, will find God Forgiving, Merciful:·A100B111C4DYWhoso committeth wickedness, committeth it against his own soul: GOD is knowing and wise.~·Bion that he had it of Tima, the sons of Dhafar came to Mohammed and desired him to defend his companions reputation, and condemn the Jew; which he having some thoughts of doing, this passage was revealed, reprehending him for his rash intention, and commanding him to judge not according to his own prejudice and opinion, but according to the merit of the case.3 3 Idem, Jallaloddin, Yahya.xIVerily, we have sent down the Book to thee with the truth, thou that mayest judge between men according as God hath given thee insight: But with the deceitful ones dispute not: and implore pardon of God. Verily, God is Forgiving, Merciful.24J24 This verse is said to have been revealed when Muhammad was about to acquit a Muslim who had committed theft, and laid the guilt at the door of a Jew. But the particulars are given in a very contradictory manner. See Nldeke, p. 151.·!·"A100B114C4DThere is no good in the multitude of their private discourses, unless in the discourse of him who recommendeth alms, or that which is right, or agreement amongst men: whoever doth this out of a desire to please GOD, we will surely give him a great reward.F\Secret of Divine Civilization, p. 85 http://bahai-library.com/writings/abdulbaha/sdc/85.htmlG$MG: out of desire to please the LordIIn most of their secret talk is nothing good; but only in his who enjoineth almsgiving, or that which is right, or concord among men. Whoso doth this, out of desire to please God, we will give him at the last a great reward:·#A100B115C4A.But whoso separateth himself from the apostle, after true direction hath been manifested unto him, and followeth any other way than than of the true believers, we will cause him to obtain that to which he is inclined,z and will cast him to be burned in hell; and an unhappy journey shall it be thither..·IXAnd whoever committeth a crime, committeth it to his own hurt. And God is Knowing, Wise!· A100B112C4DAnd whoso committeth a sin or iniquity, and afterwards layeth it on the innocent, he shall surely bear the guilt of calumny and manifest injustice.IAnd whoever committeth an involuntary fault or a crime, and then layeth it on the innocent, shall surely bear the guilt of calumny and of a manifest crime.·!A100B113C4AZIf the indulgence and mercy of GOD had not been upon thee, surely a part of them had studied to seduce thee;x but they shall seduce themselves only, and shall not hurt thee at all. GOD hath sent down unto thee the book of the Koran and wisdom, and hath taught thee that which thou knewest not;y for the favor of GOD hath been great towards thee.ZEux Meaning the sons of Dhafar. y By instructing them in the knowledge of right and wrong, and the rules of justice. d·! APBut for the grace and mercy of God upon thee, a party among them had resolved to mislead thee, but they shall only mislead themselves; nor in aught shall they harm thee. God hath caused the Book and the wisdom to descend upon thee: and what thou knowest not He hath caused thee to know: and the grace of God toward thee hath been great.P·#E.z viz., Error, and false notions of religion. ABut whoso shall sever himself from the prophet after that "the guidance" hath been manifested to him, and shall follow any other path than that of the faithful, we will turn our back on him as he hath turned his back on us, and we will cast him into Hell;an evil journey thither!·$A100B116C4DVerily GOD will not pardon the giving him a companion, but he will pardon any crime besides that, unto whom he pleaseth: and he who giveth a companion unto GOD is surely led aside into a wide mistake;IGod truly will not forgive the joining other gods with Himself. Other sins He will forgive to whom He will: but he who joineth gods with God, hath erred with far-gone error.·%A100B117C4DVthe infidels invoke beside him only female deities;a and only invoke rebellious Satan.Ea Namely, Allt, al Uzza, and Ment, the idols of the Meccans; or the angels, whom they called the daughters of GOD.4 4 See the Prelim. Discourse, Sect. I.E·&·'A100B119C4DoHe maketh them promises, and insinuateth into them vain desires; yet Satan maketh them only deceitful promises.FSelections from the Writings of the Bb (1 Tablets and Addresses: Extracts from a Further Epistle to Muhammad Shh, within pp. 24-29) http://bahai-library.com/writings/bab/swb/3/sec-7.htmlIjHe hath made them promises, and he hath stirred desires within them; but Satan promiseth, only to beguile!·(A100B120C4DIThe receptacle of these shall be hell, they shall find no refuge from it.I>These! their dwelling Hell! no escape shall they find from it!·)A100B121C4DBut they who believe, and do good works, we will surely lead them into gardens, through which rivers flow, they shall continue therein forever, according to the true promise of GOD; and who is more true than GOD in what he saith?·%IFThey call, beside Him, upon mere goddesses! they invoke a rebel Satan!·&A100B118C4AGOD cursed him; and he said, Verily I will take of thy servants a part cut off from the rest,b and I will seduce them, and will insinuate vain desires into them, and I will command them and they shall cut off the ears of cattle;c and I will command them and they shall change GOD'S creature.d But whoever taketh Satan for his patron, besides GOD,e shall surely perish with a manifest destruction.Ab Or, as the original may be translated, a part destined or predetermined to be seduced by me. c Which was done out of superstition by the old pagan Arabs. Some more of this custom in the notes to the fifth chapter. d Either by maiming it, or putting it to uses not designed by the Creator. Al Beidwi supposes the text to intend not only the superstitious amputations of the ears and other parts of cattle, but the castration of slaves, the marking their bodies with figures, by prickinh Aed i.e., Will inform all creatures of the occasion of her trembling, and casting forth her treasures and her dead, by the circumstances which shall immediately attend them. Some say the earth will, at the last day, be miraculously enabled to speak, and will give evidence of the actions of her inhabitants.5 5 Al Beidwi. See the Prelim. Disc. Sect. IV.eI+On that day shall she tell out her tidings,·)IBut they who believe and do the things that are right, we will bring them into gardens beneath which the rivers flow; For ever shall they abide therein. Truly it is the promise of God: And whose word is more sure than God's?·*A100B122C4DIt shall not be according to your desires, nor according to the desires of those who have received the scriptures.f Whoso doth evil shall be rewarded for it; and shall not find any patron or helper, beside GOD;Af That is, the promises of GOD are not to be gained by acting after your own fancies, nor yet after the fancies of the Jews or Christians, but by obeying the commands of GOD. This passage, they say, was revealed on a dispute which arose between those of the three religions, each preferring his own, and condemning the others. Some, however, suppose the persons here spoken to in the second person were not the Mohammedans, but the idolaters.1 1 Al Beidwi, Jallaloddin, Yahya,z·&BIg and dyeing them with wood or indigo (as the Arabs did and still do), the sharpening their teeth by filing; and also sodomy, and the unnatural amours between those of the female sex, the worship of the sun, moon, and other parts of nature, and the like. e i.e., By leaving the service of GOD, and doing the works of the devil.7 ApOn them is the malison of God. For he said, "A portion of thy servants will I surely take, and will lead them astray, and will stir desires within them, and will command them and they shall cut the ears of animals;25 and I will command them, and they shall alter the creation of God."26 He who taketh Satan rather than God for his patron, is ruined with palpable ruin:pJ25 In allusion to an idolatrous and superstitious custom of the old Arabians. 26 By the mutilation of slaves, branding their bodies, filing the teeth, etc._·,·-A100B125C4DXand to God belongeth whatsoever is in heaven and on earth; GOD comprehendeth all things.IbAll that is in the Heavens and all that is on the Earth is God's: and God encompasseth all things!·.A100B126C4AiThey will consult thee concerning women;h Answer, GOD instructeth you concerning them,i and that which is read unto you in the book of the Koran concerning female orphans, to whom ye give not that which is ordained them, neither will ye marry them,k and concerning weak infants,l and that ye observe justice towards orphans: whatever good ye do, GOD knoweth it.i·,Ag Therefore the Mohammedans usually call that patriarch, as the scripture also does, Khall Allah, the Friend of God, and simply al Khall; and they tell the following story: That Abraham in a time of dearth sent to a friend of his in Egypt for a supply of corn; but the friend denied him, saying in his excuse, that though there was a famine in their country also, yet had it been for Abrahams own family, he would have sent what he desired, but he knew he wanted it only to entertain his guBests and give away to the poor, according to his usual hospitality. The servants whom Abraham had sent on this message, being ashamed to return empty, to conceal the matter from their neighbours, filled their sacks with fine white sand, which in the east pretty much resembles meal. Abraham being informed by his servants, on their return of their ill success, the concern he was under threw him into a sleep; and in the meantime Sarah, knowing nothing of what had happened, opening one of th·*INot according to your wishes, or the wishes of the people of the Book, shall these things be. He who doth evil shall be recompensed for it. Patron or helper, beside God, shall he find none.·+A100B123C4Dbut whoso doth good works, whether he be male or female, and is a true believer, they shall be admitted into paradise, and shall not in the least be unjustly dealt with.IBut whoso doth the things that are right, whether male or female, and he or she a believer,these shall enter Paradise, nor shall they be wronged the skin of a date stone.·,A100B124C4DWho is better in point of religion than he who resigneth himself unto GOD, and is a worker of righteousness, and followeth the law of Abraham the orthodox? since GOD took Abraham for his friend:gX·,Ce sacks, found good flour in it, and immediately set out about making of bread. Abraham awaking and smelling the new bread, asked her whence she had the flour? Why, says she, from your friend in Egypt. Nay, replied the Patriarch, it must have come from no other than my friend GOD Almighty.2 2 Al Beidwi. See DHerbel. Bibl. Orient. p. 14, and Morgans Mahometism Explained, vol. i. p. 132.iIAnd who hath a better religion than he who resigneth himself to God, who doth what is good, and followeth the faith of Abraham in all sincerity? And God took Abraham for his friend.·.Ah i.e., As to the share they are to have in the distribution of the inheritances of their deceased relations; for it seems that the Arabs were not satisfied with Mohammeds decision on this point, against the old customs. i i.e., He hath already made his will known unto you, by revealing the passages concerning inheritances in the beginning of this chapter. k Or the words may be rendered in the affirmative, and whom ye desire to marry. For the pagan Arabs used to wrong their female oBrphans in both instances; obliging them to marry against their inclinations, if they were beautiful or rich; or else not suffering them to marry at all, that they might keep what belonged to them.3 3 Al Beidwi. l That is, male children of tender years, to whom the Arabs, in the time of paganism, used to allow no share in the distribution of their parents estate.4 4 See before, p. 54, note c. ·.·/A100B127C4AUIf a woman fear ill usage, or aversion from her husband, it shall be no crime in them if they agree the matter amicably between themselves;m for a reconciliation is better than a separation. Men's souls are naturally inclined to covetousness:n but if ye be kind towards women, and fear to wrong them, GOD is well acquainted with what ye do.UAPm By the wifes remitting part of her dower or other dues. n So that the woman, on the one side, is unwilling to part with any of her right; and the husband, on the other, cares not to retain one he has no affection for; or, if he should retain her, she can scarce expect he will use her in all respects as he ought.1 1 Al Beidwi.P ·/·0A100B128C4AYe can by no means carry yourselves equally between women in all respects, although ye study to do it; therefore turn not from a wife with all manner of aversion,o nor leave her like one in suspense:p if ye agree, and fear to abuse your wives, GOD is gracious and merciful;APo i.e., Though you cannot use her equally well with a beloved wife, yet observe some measures of justice towards her; for if a man is not able perfectly to perform his duty, he ought not, for that reason, entirely to neglect it.2 2 Idem. p Or like one that neither has a husband, nor is divorced, and at liberty to marry elsewhere.P AAnd ye will not have it at all in your power to treat your wives alike, even though you fain would do so; but yield not wholly to disinclination, so that ye leave one of them as it were in suspense; if ye come to an understanding, and fear God, then, verily, God is Forgiving, Merciful;·1A100B129C4·. ArMoreover, they will consult thee in regard to women: SAY: God hath instructed you about them; and His will is rehearsed to you, in the Book, concerning female orphans to whom ye give not their legal due, and whom ye refuse to marry; also with regard to weak children; and that ye deal with fairness towards orphans. Ye cannot do a good action, but verily God knoweth it.r·1Dbbut if they separate, GOD will satisfy them both of his abundance;q for GOD is extensive and wise,Eq That is, either will bless them with a better and more advantageous match, or with peace and tranquility of mind.3 3 Idem.AThe Seven Valleys (Valley of Contentment, within pp. 29-31) http://bahai-library.com/writings/bahaullah/sv/705.html Tablets of Bahullh Revelaed after the Kitb-i-Aqdas (KALMT-I-FIRDAWSYYIH (Words of Paradise), within pp. 55-80) http://bahai-library.com/writings/bahaullah/tb/5.html Gems of Divine Mysteries, p. 72, paragraph 105 http://bahai-library.com/writings/bahaullah/gems.html#fnB64GMG: God will compensate each one out of His abundance." BWC: On that day God will satisfy everyone out of His abundance, BWC: whereon God shall enrich all through His abundanceIZBut if they separate, God can compensate both out of His abundance; for God is Vast, Wise;·2A100B130C44·/ A And if a wife fear ill usage or aversion on the part of her husband, then shall it be no fault in them if they can agree with mutual agreement, for agreement is best. Men's souls are prone to avarice; but if ye act kindly and fear God, then, verily, your actions are not unnoticed by God! P·2·3A100B131C4D_for unto GOD belongeth whatsoever is in heaven and on earth, and GOD is a sufficient protector.IWAll that is in Heaven and all that is in Earth is God's! God is a sufficient protector!·4A100B132C4DpIf he pleaseth he will take you away, O men, and will produce others in your stead;s for GOD is able to do this.EHs i.e., Either another race of men or a different species of creatures.ItIf he pleased, he could cause you to pass away, O mankind! and create others in your stead: for this hath God power.·5A100B133C4DWhoso desireth the reward of this world, verily with GOD is the reward of this world, and also of that which is to come; GOD both heareth and seeth.IIf any one desire the reward of this world, yet with God is the reward of this world and of the next! And God Heareth, Beholdeth.·6A100B134C4·2A7and unto GOD belongeth whatsoever is in heaven and on earth. We have already commanded those unto whom the scriptures were given before you, and we command you also, saying, Fear GOD; but if ye disbelieve, unto GOD belongeth whatsoever is in heaven and on earth; and GOD is self-sufficient,r and to be praised;7E&r Wanting the service of no creature. A$And whatever is in the Heavens and in the Earth is God's! We have already enjoined those to whom the Scriptures were given before you, and yourselves, to fear God. But if ye become unbelievers, yet know that whatever is in the Heavens and in the Earth is God's: and God is Rich, Praiseworthy.$ ·6AO true believers, observe justice when ye bear witness before GOD, although it be against yourselves, or your parents, or relations; whether the party be rich, or whether he be poor; for GOD is more worthy than them both: therefore follow not your own lust in bearing testimony so that ye swerve from justice. And whether ye wrest your evidence, or decline giving it, GOD is well acquainted with that which ye do. A_O ye who believe! stand fast to justice, when ye bear witness before God, though it be against yourselves, or your parents, or your kindred, whether the party be rich or poor. God is nearer than you to both. Therefore follow not passion, lest ye swerve from truth. And if ye wrest your testimony or stand aloof, God verily is well aware of what ye do._m·7·8A100B136C4DMoreover they who believed, and afterwards became infidels, and then believed again, and after that disbelieved, and increased in infidelity,u GOD will by no means forgive them, nor direct them into the right way.ATu These were the Jews, who first believed in Moses, and afterwards fell into idolatry by worshiping the golden calf; and though they repented of that, yet in after ages rejected the prophets who were sent to them, and particularly Jesus, the son of Mary, and now filled up the measure of their unbelief by rejecting of Mohammed.5 5 Idem.TIVerily, they who believed, then became unbelievers, then believed, and again became unbelievers, and then increased their unbeliefit is not God who will forgive them or guide them into the way.·9A100B137C4DFDeclare unto the ungodlyx that they shall suffer a painful punishment.·6·7A100B135C4A1O true believers, believe in GOD and his apostle, and the book which he hath caused to descend unto his apostle, and the book which he hath formerly sent down.t And whosoever believeth not in GOD, and his angels, and his scriptures, and his apostles, and the last day, he surely erreth in a wide mistake.1At It is said that Abdallah Ebn Salm and his companions told Mohammed that they believed in him, and his Korn, and in Moses, and the Pentateuch, and in Ezra, but no farther; whereupon this passage was revealed, declaring that a partial faith is little better than none at all, and that a true believer must believe in all GODS prophets and revelations without exception.4 4 Al Beidwi. 5K 89:;<=>?@ABCDEFGHIJKLMNOPQRSTUVWXYZ[\]^_`abcdefghijklmnopqrstuvwxyz{|}~‚ÂĂłƂǂȂɂʂ˂̂͂΂ςЂт҂ӂԂՂւׂ؂قڂۂ܂݂ނ߂Ⴗ₷シ䂷傷悷炷肷邷ꂷ낷삷킷  !"#$%&'()*+,-./0123456789:;<=>?@ABCDEFGHIJKLMNOPQRSTUVWXYZ[\]^_`abcdefghijklmnopqrstuvwxyz{|}~5·7 A!O ye who believe! believe in God and his Apostle, and the Book which he hath sent down to his Apostle, and the Book which he hath sent down aforetime. Whoever believeth not on God and his Angels and his Books and his Apostles, and in the last day, he verily hath erred with far-gone error.!·9Ex Mohammed here means those who hypocritically pretended to believe in him but really did not, and by their treachery did great mischief to his party.1 1 Idem.IEAnnounce27 to the hypocrites that a dolorous torment doth await them.J$27 See Sura lxxxiv. 24, p. 47, note.·:A100B138C4DThey who take the unbelievers for their protectors, besides the faithful, do they seek for power with them? since all power belongeth unto GOD.IThose who take the unbelievers for friends besides the faithfuldo they seek honour at their hands? Verily, all honour belongeth unto God!·;A100B139C4AAnd he hath already revealed unto you, in the book of the Korn,y the following passageWhen ye shall hear the signs of GOD, they shall not be believed, but they shall be laughed to scorn. Therefore sit not with them who believe not, until they engage in different discourse; for if ye do ye will certainly become like unto them. GOD will surely gather the ungodly and the unbelievers together in hell.·;·A100B142C4Dwavering between faith and infidelity, and adhering neither unto these nor unto those:c and for him whom GOD shall lead astray thou shalt find no true path.Ecc Halting between two opinions, and being staunch friends neither to the Moslems nor the infidels.IWavering between the one and the otherbelonging neither to these nor those! and by no means shalt thou find a path for him whom God misleadeth.·?A100B143C4|·< AhThey watch you narrowly. Then if God grant you a victory, they say, "Are we not with you?" and if the infidels meet with a success, they say to them, "Were we not superior to you: and did we not defend you from those believers?" God shall judge betwixt ye on the day of the resurrection, and God will by no means make a way for the infidels over the believers.h$·?DO true believers, take not the unbelievers for your protectors besides the faithful. Will ye furnish GOD with an evident argument of impiety against you?IvO believers! take not infidels for friends rather than believers. Would ye furnish God with clear right to punish you?·@A100B144C4DuMoreover the hypocrites shall be in the lowest bottom of hell fire,d and thou shalt not find any to help them thence.E+d See the Preliminary Discourse, Sect. IV.IsVerily the hypocrites shall be in the lowest abyss of the fire: and, by no means shalt thou find a helper for them;·AA100B145C4DBut they who repent and amend, and adhere firmly unto GOD, and approve the sincerity of their religion to GOD, they shall be numbered with the faithful; and GOD will surely give the faithful a great reward.{·EDThey who believe not in GOD, and his apostles, and would make a distinction between GOD and his apostles,e and say, We believe in some of the prophets and reject others of them, and seek to take a middle way in this matter;Ee See c. 2, p. 31, note h.FSelections from the Writings of the Bb (2 Excerpts from the Qayymu'l-Asm, Chapter LXI, within pp. 60-61) http://bahai-library.com/writings/bab/swb/4/sec-32.htmlG.BWC: seek to separate God from His RemembranceIOf a truth they who believe not on God and his Apostles, and seek to separate God from his Apostles, and say, "Some we believe, and some we believe not," and desire to take a middle way;·FA100B150C4Dathese are really unbelievers: and we have prepared for the unbelievers an ignominious punishment.I`These! they are veritable infidels! and for the infidels have we prepared a shameful punishment.·GA100B151C4·AISave for those who turn and amend, and lay fast hold on God, and approve the sincerity of their religion to God; these shall be numbered with the faithful, and God will at last bestow on the faithful a great reward.·BA100B146C4DgAnd how should GOD go about to punish you, if ye be thankful and believe? for GOD is grateful and wise.IgWhy should God inflict a chastisement upon you, if ye are grateful, and believe? God is Grateful, Wise!·CA100B147C4D(VI.) GOD loveth not the speaking ill of any one in public, unless he who is injured call for assistance; and GOD heareth and knoweth:ItGod loveth not that evil be matter of public talk, unless any one hath been wronged: God it is who Heareth, Knoweth!·DA100B148C4Dfwhether ye publish a good action, or conceal it, or forgive evil, verily GOD is gracious and powerful.IbWhether ye publish what is good, or conceal it, or pardon evil, verily God is Pardoning, Powerful!·EA100B149C4M·GDBut they who believe in GOD and his apostles, and make no distinction between any of them, unto those will we surely give their reward; and GOD is gracious and merciful.IAnd they who believe on God and his Apostles, and make no difference between them these! we will bestow on them their reward at last. God is Gracious, Merciful!·HA100B152C4AThey who have received the scripturesf will demand of thee, that thou cause a book to descend unto them from heaven: they formerly asked of Moses a greater thing than this: for they said, Show us GOD visibly.g Wherefore a storm of fire from heaven destroyed them, because of their iniquity. Then they took the calf for their God,h after that evident proofs of the divine unity had come unto them: but we forgave them that, and gave Moses a manifest power to punish them.i·HAf That is, the Jews; who demanded of Mohammed, as a proof of his mission, that they might see a book of revelations descend to him from heaven, or that he would produce one written in a celestial character, like the two tables of Moses. g See chapter 2, p. 6. This story seems to be an addition to what Moses says of the seventy elders, who went up to the mountain with him, and with Aaron, Nadab, and Abihu, and saw the GOD of Israel.1 1 Exod. xxiv. 9, 10, 11. h See chapter 2, p. 6. Bi See ibid. p. 6, note m. AThe people of the Book will ask of thee to cause a Book to come down unto them out of Heaven. But a greater thing than this did they ask of Moses! for they said, "Shew us God plainly!" and for this their wickedness did the fire-storm lay hold on them. Then took they the calf as the object of their worship, after that our clear tokens had come to them; but we forgave them this, and conferred on Moses undoubted power. ·H·IA100B153C4A$And we lifted the mountain of Sinai over them,k when we exacted from them their covenant; and said unto them, Enter the gate of the city worshipping.l We also said unto them, Transgress not on the Sabbath-day. And we received from them a firm covenant, that they would observe these things.$E&k See ibid. p. 8. l See ibid. p. 7.IAnd we uplifted the mountain 29 over them when we made a covenant with them, and we said to them, "Enter the gate adoring:"and we said to them, "Transgress not on the Sabbath," and we received from them a strict covenant.J29 See Sura [xci.] ii.7.·JA100B154C4A%Therefore for thatm they have made void their covenant, and have not believed in the signs of GOD, and have slain the prophets unjustly, and have said, Our hearts are circumcised; (but GOD hath sealed them up, because of their unbelief; therefore they shall not believe, except a few of them:)% &·JEm There being nothing in the following words of this sentence, to answer to the causal for that, Jallaloddin supposes something to be understood to complete the sense, as therefore we have cursed them, or the like.ISo, for that they have broken their covenant, and have rejected the signs of God, and have put the prophets to death unjustly, saying the while, "Our hearts are uncircumcised,"Nay, but God hath sealed them up for their unbelief, so that but few believe.·KA100B155C4D_and for that they have not believed in Jesus, and have spoken against Mary a grievous calumny;nEin By accusing her of fornication.2 2 See the Kor. c. 19, and that virulent book entitled Toldoth Jesu.IUAnd for their unbelief,and for their having spoken against Mary a grievous calumny,·LA100B156C4 K5 ‚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·L·MA100B157C4DAnd there shall not be one of those who have received the scriptures, who shall not believe in him, before his death;q and on the day of resurrection he shall be a witness against them.rAq This passage is expounded two ways. Some, referring the relative his, to the first antecedent, take the meaning to be, that no Jew or Christian shall die before he believes in Jesus: for they say, that when one of either of those religions is ready to breathe his last, and sees the angel of death before him, he shall then believe in that prophet as he ought, though his faith will not then be of any avail. According to a tradition of Hejj, when a Jew is expiring, the angels will strik ·LAand have said, Verily we have slain Christ Jesus the son of Mary, the apostle of GOD; yet they slew him not, neither crucified him, but he was represented by one in his likeness;o and verily they who disagreed concerning himp were in a doubt as to this matter, and had no sure knowledge thereof, but followed only an uncertain opinion. They did not really kill him; but GOD took him up unto himself: and GOD is mighty and wise.Ao See chapter 3, p. 38, and the notes there. p For some maintained that he was justly and really crucified; some insisted that it was not Jesus who suffered, but another who resembled him in the face, pretending the other parts of his body, by their unlikeness, plainly discovered the imposition; some said he was taken up into heaven; and others, that his manhood only suffered, and that his godhead ascended into heaven.3 3 Al Beidwi.·M·NA100B158C4DxBecause of the iniquity of those who Judaize, we have forbidden them good things, which had been formerly allowed them;sE4s See chapter 3, p. 38 and 42, and the notes there.IFor the wickedness of certain Jews, and because they turn many from the way of God, we have forbidden them goodly viands which had been before allowed them.·OA100B159C4Dand because they shut out many from the way of GOD, and have taken usury, which was forbidden them by the law, and devoured men's substance vainly: we have prepared for such of them as are unbelievers a painful punishment.IAnd because they have taken usury, though they were forbidden it, and have devoured men's substance in frivolity, we have got ready for the infidels among them a grievous torment.·PA100B160C4 ·MBe him on the back and face, and say to him, O thou enemy of GOD, Jesus was sent as a prophet unto thee, and thou didst not believe on him; to which he will answer, I now believe him to be the servant of GOD; and to a dying Christian they will say, Jesus was sent as a prophet unto thee, and thou hast imagined him to be GOD, or the son of GOD; whereupon he will believe him to be the servant of GOD only, and his apostle. Others, taking the above-mentioned relative to refer to Jesus, suppose Cthe intent of the passage to be, that all Jews and Christians in general shall have a right faith in that prophet before his death, that is, when he descends from heaven and returns into the world, where he is to kill Antichrist, and to establish the Mohammedan religion, and a most perfect tranquility and security on earth.1 1 Jallaloddin, Yahya, al Zamakhshari, and al Beidwi. See the Prelim. Disc. Sect. IV. r i.e., Against the Jews, for rejecting him; and against the Christians, fo  ·LF{Letter on behalf of the Guardian to an individual believer, March 19, 1938 (quoted in Lights of Guidance, no. 1669, p. 498) AAnd for their saying, "Verily we have slain the Messiah, Jesus the son of Mary, an Apostle of God." Yet they slew him not, and they crucified him not, but they had only his likeness.30 And they who differed about him were in doubt concerning him: No sure knowledge had they about him, but followed only an opinion, and they did not really slay him, but God took him up to Himself. And God is Mighty, Wise! Ad30 Lit. one was made to appear to them like (Jesus). Comp. [xcvii.] iii.48. Photius, Bibl. Cod. cxiv.says that the Apocr. Book, [Greek text]This individual according to the Basilidans was-Simon of Cyrene; according to the Evang. Barnab, Judas.Mani, Ep. Fund. ap. Evodium: "Princeps itaque tenebrarum cruci est affixus, idemque coronam spineam portavit."d ·MD7r calling him GOD, and the son of GOD.2 2 Al Beidwi.IThere shall not be one of the people of the Book but shall believe in Him before his death, and in the day of resurrection, He will be a witness against them.·P·QA100B161C4AFVerily we have revealed our will unto thee, as we have revealed it unto Noah and the prophets who succeeded him; and as we revealed it unto Abraham, and Ismael, and Isaac, and Jacob, and the tribes, and unto Jesus, and Job, and Jonas, and Aaron, and Solomon; and we have given thee the Koran, as we gave the psalms unto David:FIVerily we have revealed to thee as we revealed to Noah and the Prophets after him, and as we revealed to Abraham, and Ismal, and Isaac, and Jacob, and the tribes, and Jesus, and Job, and Jonah, and Aaron, and Solomon; and to David gave we Psalms.·RA100B162C4Dsome apostles have we sent, whom we have formerly mentioned unto thee; and other apostles have we sent, whom we have not mentioned unto thee; and GOD spake unto Moses, discoursing with him;IOf some apostles we have told thee before: of other apostles we have not told theeAnd discoursing did God discourse with Moses·SA100B163C4 ·PAMBut those among them who are well grounded in knowledge,t and the faithful, who believe in that which hath been sent down unto thee, and that which hath been sent down unto the prophets before thee, and who observe the stated times of prayer, and give alms, and believe in GOD and the last day unto these will we give a great reward.ME9t As Abdallah Ebn Salm, and his companions.3 3 Idem. ABut their men of solid knowledge, and the believers who believe in that which hath been sent down to thee, and in what hath been sent down before thee, and who observe prayer, and pay the alms of obligation, and believe in God and the latter day,these! we will give them a great reward.·SDapostles declaring good tidings, and denouncing threats, lest men should have an argument of excuse against GOD, after the apostles had been sent unto them; GOD is mighty and wise.IApostles charged to announce and to warn, that men, after those apostles, might have no plea against God. And God is Mighty, Wise!·TA100B164C4DGOD is witness of that revelation which he hath sent down unto thee; he sent it down with his special knowledge: the angels also are witnesses thereof; but GOD is a sufficient witness.IBut God is himself witness of what He hath sent down to thee: In His knowledge hath He sent it down to thee. The angels are also its witnesses: but God is a sufficient witness!·UA100B165C4D^They who believe not, and turn aside others from the way of GOD, have erred in a wide mistake.IiVerily, they who believe not and pervert from the way of God, have indeed erred with error wide of truth.·VA100B166C4·VD}Verily those who believe not, and act unjustly, GOD will by no means forgive, neither will he direct them into any other way,IoVerily, those who believe not, and act wrongfully, God will never pardon, and never will he guide them on path,·WA100B167C4DSthan the way of hell; they shall remain therein forever: and this is easy with GOD.ITThan the path to Hell, in which they shall abide for ever! And this is easy for God.·XA100B168C4DO men, now is the apostle come unto you, with truth from your LORD; believe therefore, it will be better for you. But if ye disbelieve, verily unto GOD belongeth whatsoever is in heaven and on earth; and GOD is knowing and wise.IO men! now hath an apostle come to you with truth from your Lord. Believe then, it will be better for you. But if ye believe not, then, all that is in the Heavens and the Earth is God's; and God is Knowing, Wise!·YA100B169C4·Y·ZA100B170C4DoChrist doth not proudly disdain to be a servant unto GOD; neither the angels who approach near to his presence:I[The Messiah disdaineth not to be a servant of God, nor do the angels who are nigh unto Him.·[A100B171C4Dtand whoso disdaineth his service, and is puffed up with pride, God will gather them all to himself, on the last day.I`And whoso disdaineth His service, and is filled with pride, God will gather them all to Himself.·\A100B172C4DUnto those who believe, and do that which is right, he shall give their rewards, and shall superabundantly add unto them of his liberality: but those who are disdainful and proud, he will punish with a grievous punishment;IAnd to those who believe and do the things that are right, will He pay them their due recompense, and out of His bounty will He increase them: but as for those who are disdainful and proud, with a grievous chastisement will He chastise them;·]A100B173C4;·YAO ye who have received the scriptures, exceed not the just bounds in your religion,u neither say of GOD any other than the truth. Verily Christ Jesus the son of Mary is the apostle of GOD, and his Word, which he conveyed into Mary, and a spirit proceeding from him. Believe therefore in GOD, and his apostles, and say not, There are three Gods;x forbear this; it will be better for you. GOD is but one GOD. Far be it from him that he should have a son! unto him belongeth whatever is in heB5aven and on earth; and GOD is a sufficient protector.#·YFSelections from the Writings of the Bb (2 Excerpts from the Qayymu'l-Asm, Chapter LXI, within pp. 60-61) http://bahai-library.com/writings/bab/swb/4/sec-32.htmlG)BWC: Word which We communicated unto Mary AO ye people of the Book! overstep not bounds in your religion;31 and of God, speak only truth. The Messiah, Jesus, son of Mary, is only an apostle of God, and his Word which he conveyed into Mary, and a Spirit32 proceeding from himself. Believe therefore in God and his apostles, and say not, "Three:" (there is a Trinity)Forbearit will be better for you. God is only one God! Far be it from His glory that He should have a son! His, whatever is in the Heavens, and whatever is in the Earth! B!And God is a sufficient Guardian.J31 By believing too much, like the Christians who regarded Jesus as God; or too little, like the Jews who would not believe on Muhammad. 32 That is, a Being possessing a Spirit.V·YAu Either by rejecting and contemning of Jesus as the Jews do; or raising him to an equality with GOD, as do the Christians.4 4 Al Beidwi. x Namely, God, Jesus, and Mary.1 For the eastern writers mention a sect of Christians which held the Trinity to be composed of those three;2 but it is allowed that this heresy has been long since extinct.3 The passage, however, is equally levelled against the Holy Trinity, according to the doctrine of the orthodox Christians, who, as al Beidwi aBPcknowledges, believe the divine nature to consist of three persons, the Father, the Son, and the Holy Ghost; by the Father understanding GODS essence; by the Son his knowledge, and by the Holy Ghost his life. 1 Idem, Jallaloddin, Yahya. 2 Elmacin. p. 227. Eutych. p. 120. See the Prelim. Disc. Sect. II 3 Ahmed Ebn Abdal Halim.>·_·`A114B0C5·aA114B0C5·bA114B0C5D CHAPTER V.ISURA V.THE TABLE [CXIV.]·cA114B0C5D)ENTITLED, THE TABLE;d REVEALED AT MEDINA.Ed The title is taken from the Table, which, towards the end of the chapter, is fabled to have been let down from heaven to Jesus. It is sometimes also called the chapter of Contracts, which word occurs in the first verse.IMEDINA.120 Verses·dA114B0C5D%IN THE NAME OF THE MOST MERCIFUL GOD.I3In the Name of God, the Compassionate, the Merciful·eA114B1C5A O TRUE believers, perform your contracts. Ye are allowed to eat the brute cattle,e other than what ye are commanded to abstain from; except the game which ye are allowed at other times, but not while ye are on pilgrimage to Mecca; GOD ordaineth that which he pleaseth. Ee As camels, oxen, and sheep; and also wild cows, antelopes, &c.;1 but not swine, nor what is taken in hunting during the pilgrimage. 1 Jallaloddin, al Beidwi.t·]DDand they shall not find any to protect or to help them, besides GOD.I?And none beside God shall they find to protect or to help them.·^A100B174C4A O men, now is an evident proof come unto you from your LORD, and we have sent down unto you manifest light.y They who believe in GOD and firmly adhere to him, he will lead them into mercy from him, and abundance; and he will direct them in the right way to himself.z Ey That is, Mohammed and his Korn. z viz., Into the religion of Islm, in this world, and the way to paradise in the next.4 4 Al Beidwi. A O men! now hath a proof come to you from your Lord, and we have sent down to you a clear light. As to those who believe in God and lay fast hold on Him, these will He cause to enter into his mercy and grace, and along the straight way unto Himself will He guide them. ·_A100B175C4·_ AThey will consult thee. SAY: God instructeth you as to distant kindred. If a man die childless, but have a sister, half what he shall have shall be her's; and if she die childless he shall be her heir. But if there be two sisters, two-third parts of what he shall have shall be theirs; and if there be both brothers and sisters, the male shall have the portion of two females. God teacheth you plainly, that ye err not! God knoweth all things.·_AThey will consult thee for thy decision in certain cases; say unto them, GOD giveth you these determinations, concerning the more remote degrees of kindred.a If a man die without issue, and have a sister, she shall have the half of what he shall leave:b and he shall be heir to her,c in case she have no issue. But if there be two sisters they shall have between them two third parts of what he shall leave; and if there be several, both brothers and sisters, a male shall have as much as theBi portion of two females. GOD declareth unto you these precepts, lest ye err: and GOD knoweth all things.WEa See the beginning of this chapter, p. 53. b And the other half will go to the public treasury. c That is, he shall inherit her whole substance.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.html  ·eF}Summons of the Lord of Hosts (Sriy-Haykal, paragraph 241) http://bahai-library.com/writings/bahaullah/slh/haykal.html#fnr.32GBWC: ordaineth as He pleasethIO BELIEVERS! be faithful to your engagements. You are allowed the flesh of cattle other than what is hereinafter recited, except game, which is not allowed you while ye are on pilgrimage. Verily, God ordaineth what he pleaseth.·fA114B2C5DO true believers, violate not the holy rites of GOD,f nor the sacred month,g nor the offering, nor the ornaments hung thereon,h nor those who are travelling to the holy house, seeking favor from their LORD, and to please him.A[f i.e., The ceremonies used in the pilgrimage of Mecca. g See the Prelim. Disc. Sect. VII. h The offering here meant is the sheep led to Mecca, to be there sacrificed, about the neck of which they used to hang garlands, green boughs, or some other ornament, that it may be distinguished as a thing sacred.2 2 See the Prelim. Disc. Sect. IV.[! ·g·hA114B4C5AYe are forbidden to eat that which dieth of itself, and blood, and swine's flesh, and that on which the name of any besides GOD hath been invocated;k and that which hath been strangled, or killed by a blow, or by a fall, or by the horns of another beast, and that which hath been eaten by a wild beast,l except what ye shall kill yourselves;m and that which hath been sacrificed unto idols.n It is likewise unlawful for you to make division by casting lots with arrows.o This is an impiety. BoOn this day,p woe be unto those who have apostatized from their religion; therefore fear not them, but fear me.]$%·h·iA114B5C5A6This day have I perfected your religion for you,q and have completed my mercy upon you;r and I have chosen for you Islam, to be your religion. But whosoever shall be driven by necessity through hunger, to eat of what we have forbidden, not designing to sin, surely GOD will be indulgent and merciful unto him.6Eq And therefore the commentators say, that after this time, no positive or negative precept was given.1 1 Vide Abulfed. Vit. Moh. p. 131. r By having given you a true and perfect religion; or, by the taking of Mecca, and the destruction of idolatry. AThis day have I perfected your religion for you, and have filled up the measure of my favours upon you: and it is my pleasure that Islam be your religion; but whoso without wilful leanings to wrong shall be forced by hunger to transgress, to him,verily, will God be Indulgent, Merciful.·jA114B6C5"A·hAk For the idolatrous Arabs used, in killing any animal for food, to consecrate it, as it were, to their idols, by saying, In the name of Allt, or al Uzza.4 4 See c. 2, p. 18. l Or by a creature trained up to hunting.5 5 Al Beidwi. m That is, unless ye come up time enough to find life in the animal, and to cut its throat. n The word also signifies certain stones, which the pagan Arabs used to set up near their houses, and on which they superstitiously slew animals, in honour ofB9 their gods.6 6 Idem. o See Prelim. Disc. Sect. V. p This passage, it is said, was revealed on Friday evening, being the day of the pilgrims visiting Mount Arafat, the last time Mohammed visited the temple of Mecca, therefore called the pilgrimage of valediction.7 7 Idem. See Prid. Life of Mahom. p. 99.' ·g A8But when all is over2, then take to the chase: and let not ill will at those3 who would have kept you from the sacred mosque lead you to transgress4, but rather be helpful to one another according to goodness and piety, but be not helpful for evil and malice: and fear ye God. Verily, God is severe in punishing!8 A2 When you have again returned to your common and everyday life by laying aside the ihram, or pilgrim's robe. This generally consists of two pieces of cotton, or linen, or woollen cloth, without seam or ornament, one of which is wrapped round the loins, and the other thrown over the shoulders. The instep, heel, and head must be bare. 3 The Koreisch sent to meet Muhammad, who was on his way to visit the Caaba with 1400 men, at Hudaibiya (An. Hej. 6) to prohibit his nearer approach. A truceBL for ten years was ultimately concluded. 4 By making war in the holy month.: $W·h AThat which dieth of itself, and blood, and swine's flesh, and all that hath been sacrificed under the invocation of any other name than that of God, and the strangled, and the killed by a blow, or by a fall, or by goring5, and that which hath been eaten by beasts of prey, unless ye make it clean by giving the death-stroke yourselves, and that which hath been sacrificed on the blocks of stone6, is forbidden you: and to make division of the slain by consulting the arrows,7 is impiety in you.BQ Woe this day on those who forsake your religion! And fear them not, but fear Me.? &)·j·kA114B7C5AThis day are ye allowed to eat such things as are good, and the food of those to whom the scriptures were givenx is also allowed as lawful unto you; and your food is allowed as lawful unto them. And ye are also allowed to marry free women that are believers, and also free women of those who have received the scriptures before you, when ye shall have assigned them their dower; living chastely with them, neither committing fornication, nor taking them for concubines. Whoever shall renounceBY the faith, his work shall be vain, and in the next life he shall be of those who perish.GE0x viz., Slain or dressed by Jews or Christians. "·h A5 Comp. Tract Cholin, c. 3. 6 Lit. on blocks or shafts of stone. These were set up by the pagan Arabs in front of their houses for the purpose of sacrificing thereon. See Freytag's Einl. p. 462, and Tr. Cholin, p. 39, 40, 41. 7 It was the custom to draw lots for joints of a camel with arrows, some feathered and others unfeathered, kept for this purpose in the temple of Mecca. See Pocock, Spec. Hist. Ar., under the word Hobal.&·jAThey will ask thee what is allowed them as lawful to eat? Answer, Such things as are goods are allowed you; and what ye shall teach animals of prey to catch,t training them up for hunting after the manner of dogs, and teaching them according to the skill which GOD hath taught you. Eat therefore of that which they shall catch for you; and commemorate the name of GOD thereon;u and fear GOD, for GOD is swift in taking an account.Es Not such as are filthy, or unwholesome. t Whether beasts or birds. u Either when ye let go the hound, hawk, or other animal, after the game; or when ye kill it. A\They will ask thee what is made lawful for them. Say: Those things which are good8 are legalised to you, and the prey of beasts of chase which ye have trained like dogs, teaching them as God hath taught you. Eat, therefore, of what they shall catch for you, and make mention of the name of God over it, and fear God: Verily, Swift is God to reckon:\%#*·jJ#8 In the sense of sound, healthful.)*·k·lA114B8C5DO true believers, when ye prepare yourselves to pray, wash your faces, and your hands unto the elbows; and rub your heads, and your feet unto the ankles;IO Believers! when ye address yourselves to prayer, wash your faces, and your hands up to the elbow, and wipe your heads, and your feet to the ankles.·mA114B9C5Aand if ye be polluted by having lain with a woman, wash yourselves all over. But if ye be sick, or on a journey, or any of you cometh from the privy, or if ye have touched women, and ye find no water, take fine clean sand, and rub your faces and your hands therewith; GOD would not put a difficulty upon you; but he desireth to purify you, and to complete his favor upon you, that ye may give thanks. *+·m·nA114B10C5DRemember the favor of GOD towards you, and his covenant which he hath made with you, when ye said, We have heard, and will obey.y Therefore fear God, for God knoweth the innermost parts of the breasts of men.Ey These words are the form used at the inauguration of a prince; and Mohammed here intends the oath of fidelity which his followers had taken to him at al Akaba.2 2 Vide Abulfed. ibid. p. 43, and the Prelim. Disc. Sect. II.IAnd remember the favour of God upon you, and His covenant which He hath covenanted with you, when ye said, "We have heard and will obey;"10 and fear God; verily, God knoweth the very secrets of the breast.Jh10 This refers to the oath of fidelity which Muhammad's followers took at Al Akaba. Abulf. Vit.Moh.p.43.·oA114B11C5#'·k AThis day, things healthful are legalised to you, and the meats of those who have received the Scriptures are allowed to you, as your meats are to them. And you are permitted to marry virtuous women who are believers, and virtuous women of those who have received the Scriptures before you, when you shall have provided them their portions, living chastely with them without fornication, and without taking concubines. Vain the works of him who shall renounce the faith! and in the next world heB shall be of the lost.'(·m AAnd if ye have become unclean, then purify yourselves. But if ye are sick, or on a journey, or if one of you come from the place of retirement, or if ye have touched women, and ye find no water, then take clean sand and rub your faces and your hands with it.9 God desireth not to lay a burden upon you, but he desireth to purify you, and He would fill up the measure of His favour upon you, that ye may be grateful.J9 Thus Talm. Tr. Berachoth, 46.(,·oDO true believers, observe justice when ye appear as witnesses before GOD, and let not hatred towards any induce you to do wrong: but act justly; this will approach nearer unto piety; and fear GOD, for GOD is fully acquainted with what ye do.IO Believers! stand up as witnesses for God by righteousness: and let not ill-will at any, induce you not to act uprightly. Act uprightly. Next will this be to the fear of God. And fear ye God: verily, God is apprised of what ye do.·pA114B12C5DxGOD hath promised unto those who believe, and do that which is right, that they shall receive pardon and a great reward.IuGod hath promised to those who believe, and do the things that are right, that for them is pardon and a great reward.·qA114B13C5DbBut they who believe not, and accuse our signs of falsehood, they shall be the companions of hell.IZBut they who are Infidels and treat our signs as liesthese shall be mated with Hell fire.·rA114B14C5+.·rDO true believers, remember God's favor towards you, when certain men designed to stretch forth their hands against you, but he restrained their hands from hurting you;z therefore fear GOD and in GOD let the faithful trust.Az The commentators tell several stories as the occasion of this passage. One says, that Mohammed and some of his followers being at Osfn (a place not far from Mecca, in the way to Medina), and performing their noon devotions, a company of idolaters, who were in view, repented they had not taken that opportunity of attacking them, and therefore waited till the hour of evening prayer, intending to fall upon them then: but GOD defeated their design, by revealing the verse of fear. Another/0·r·sA114B15C5AGOD formerly accepted the covenant of the children of Israel, and we appointed out of them twelve leaders: and GOD said, Verily I am with you:a if ye observe prayer, and give alms, and believe in my apostles, and assist them, and lend unto GOD on good usury,b I will surely expiate your evil deeds from you, and I will lead you into gardens, wherein rivers flow: but he among you who disbelieveth after this, erreth from the straight path.Aa After the Israelites had escaped from Pharaoh, GOD ordered them to go against Jericho, which was then inhabited by giants, of the race of the Canaanites, promising to give it into their hands; and Moses, by the divine direction, appointed a prince or captain over each tribe, to lead them in that expedition,3 and when they came to the borders of the land of Canaan, sent the captains as spies to get information of the state of the country, enjoining them secresy; but they being terrified ,/·rB relates, that the prophet going to the tribe of Koreidha (who were Jews) to levy a fine for the blood of two Moslems, who had been killed by mistake, by Amru Ebn Ommeya al Dimri, they desired him to sit down and eat with them, and they would pay the fine; Mohammed complying with their request, while he was sitting, they laid a design against his life, one Amru Ebn Jahsh undertaking to throw a millstone upon him; but GOD withheld his hand, and Gabriel immediately descended to acquaint theC prophet with their treachery, upon which he rose up and went his way. A third story is, that Mohammed having hung up his arms on a tree, under which he was resting himself, and his companions being dispersed some distance from him, an Arab of the desert came up to him and drew his sword, saying, Who hindereth me from killing thee? To which Mohammed answered, GOD; and Gabriel beating the sword out of the Arabs hand, Mohammed took it up, and asked him the same question, Who hinders me fro.-3·rDm killing thee? the Arab replied, nobody, and immediately professed Mohammedism.1 Ablfeda2 tells the same story, with some variation of circumstances. 1 Al Beidwi. 2 Vit. Moh. p. 73.IO Believers! recollect God's favour upon you, when11 certain folk were minded to stretch forth their hands against you, but He kept their hands from you. Fear God then: and on God let the faithful trust.J11 It is quite uncertain to what events this refers. The commentators narrate, and have doubtless invented, various incidents as having occasioned it.-3&·sB/at the prodigious size and strength of the inhabitants, disheartened the people by publicly telling them what they had seen, except only Caleb the son of Yufanna (Jephunneh) and Joshua the son of Nun.4 3 See Numb. i. 4. 5. 4 Al Beidwi. Numb. xiii. and xiv b By contributing towards this holy war. AOf old did God accept the covenant of the children of Israel,12 and out of them we raised up twelve leaders, and God said, "Verily, I will be with you. If ye observe prayer and pay the obligatory alms, and believe in my Apostles and help them, and lend God a liberal loan, I will surely put away from you your evil deeds, and I will bring you into gardens 'neath which the rivers flow! But whoso of you after this believeth not, hath gone astray from the even path." 35·s·tA114B16C5AtWherefore because they have broken their covenant, we have cursed them, and hardened their hearts; they dislocate the words of the Pentateuch from their places, and have forgotten part of what they were admonished; and thou wilt not cease to discover deceitful practices among them, except a few of them. But forgive them,c and pardon them, for GOD loveth the beneficent.tEc That is, if they repent and believe, or submit to pay tribute. Some, however, think these words are abrogated by the verse of the sword.5 5 Al Beidwi.ASummons of the Lord of Hosts (Sriy-Haykal, paragraph 249) http://bahai-library.com/writings/bahaullah/slh/haykal.html#fnr.41 The Secret of Divine Civilization, p. 30 http://bahai-library.com/writings/abdulbaha/sdc/30.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·sB0 A31·tG5·u A76·vA:9·yA<;·z A?=·|I@·~DA·IB·ADBE FC·JH·AIJJG· AKL·ANM·IO·AQP·ASATCU BXR· AWV·B[Y·A\Z·A^]·A` Aa_· Adc· fe·AhCiEj Akg·Aml·ApIon· Asq·@rAtCv Awu· Ayx·Iz·J{·I~·A}·A··I·E·AB·D·D·A·I· A·D·AA A·A A B·AB01·s A12 Verses 15-38 belong probably to the period shortly before the taking of Chaibar in the beginning of Hej. 7. It is remarkable that Muhammad, although he has invented these twelve leaders of tribes, should nowhere mention the number of the Apostles. There is no doubt, however, from the ancient biographies, that he chose twelve assistants for the propagation of Islam. See Gagnier, Vie de M. ii. xvi. <¶B¶CA97B96C3Dand how can ye be infidels, when the signs of GOD are read unto you, and his apostle is among you? But he who cleaveth firmly unto GOD, is already directed in the right way.IBut how can ye become infidels, when the signs of God are recited to you, and his prophet is among you? Whoever holdeth fast by God, is already guided to a straight path.¶DA97B97C3DWO believers, fear GOD with his true fear, and die not unless ye also be true believers.FTablets of the Divine Plan (11 Tablet to the BahՒs of the United States and Canada, within pp. 99-107) http://bahai-library.com/writings/abdulbaha/tdp/sec-15.htmlGLO: Take ye hold of the Cord of God, all of you, and become ye not disunited.I_O ye believers! fear God as He deserveth to be feared! and die not till ye have become Muslims.¶EA97B98C317·tG5(none) MG: They pervert the text of the Word of God. AaBut for their breaking their covenant we have cursed them, and have hardened their hearts. They shift the words of Scripture from their places, and have forgotten part of what they were taught. Thou wilt not cease to discover deceit on their part, except in a few of them. But forgive them, and pass it over: verily, God loveth those who act generously!a·uA114B17C5A$And from those who say, We are Christians, we have received their covenant; but they have forgotten part of what they were admonished; wherefore we have raised up enmity and hatred among them, till the day of resurrection; and GOD will then surely declare unto them what they have been doing.$FMemorials of the Faithful (Mirz Muhammad, the Servant at the Travelers' Hospice, within pp. 106-108) http://bahai-library.com/writings/abdulbaha/mf/sec-41.html 7:e·u·vA114B18C5AO ye who have received the scriptures, now is our apostle come unto you, to make manifest unto you many things which ye concealed in the scriptures;d and to pass overe many things. Now is light and a perspicuous book of revelations come unto you from God. Thereby will GOD direct him who shall follow his good pleasure, into the paths of peace; and shall lead them out of darkness into light, by his will, and shall direct them in the right way.Ed Such as the verse of stoning adulterers,6 the description of Mohammed, and Christs prophecy of him by the name of Ahmed.7 6 See c. 3, p. 34. 7 Al Beidwi. e i.e., Those which it was not necessary to restore.FSelections from the Writings of the Bb (2 Excerpts from the Qayymu'l-Asm, Chapter LXII, within pp. 61-62) http://bahai-library.com/writings/bab/swb/4/sec-34.html569·u A%And of those who say, "We are Christians," have we accepted the covenant. But they too have forgotten a part of what they were taught; wherefore we have stirred up enmity and hatred among them that shall last till the day of the Resurrection; and in the end will God tell them of their doings.%/D1by his who hath created the male, and the female:I$By the Day when it brightly shineth;0A16B4C92D"verily your endeavor is different.I By Him who made male and female;J1 See Pref., p. 5, line I.1A16B5C92D'Now whoso is obedient, and feareth God,I#At different ends truly do ye aim!12A16B6C92D?and professeth the truth of that faith which is most excellent;I.But as to him who giveth alms and feareth God,3A16B7C92D1unto him will we facilitate the way to happiness:I And yieldeth assent to the Good;4A16B8C92DJbut whoso shall be covetous, and shall be wholly taken up with this world,I/To him will we make easy the path to happiness.5A16B9C92D9and shall deny the truth of that which is most excellent;I1But as to him who is covetous and bent on riches,6A16B10C92D.unto him will we facilitate the way to misery;IAnd calleth the Good a lie,7A16B11C92DKand his riches shall not profit him, when he shall fall headlong into hell.:<B·v·wA114B19C5DThey are infidels, who say, Verily GOD is Christ the son of Mary. Say unto them, And who could obtain anything from GOD to the contrary, if he pleased to destroy Christ the son of Mary, and his mother, and all those who are on the earth?IInfidels now are they who say, "Verily God is the Messiah Ibn Maryam (son of Mary)! SAY: And who could aught obtain from God, if he chose to destroy the Messiah Ibn Maryam, and his mother, and all who are on the earth together?·xA114B20C5DFor unto GOD belongeth the kingdom of heaven and earth, and whatsoever is contained between them; he createth what he pleaseth, and GOD is almighty.IFor with God is the sovereignty of the Heavens and of the Earth, and of all that is between them! He createth what He will; and over all things is God potent.·yA114B21C569·vABWC: O PEOPLES of the earth! Verily the resplendent Light of God hath appeared in your midst, invested with this unerring Book, that ye may be guided aright to the ways of peace and, by the leave of God, step out of the darkness into the light and onto this far-extended Path of Truth AO people of the Scriptures! now is our Apostle come to you to clear up to you much that ye concealed of those Scriptures, and to pass over many things. Now hath a light and a clear Book come to you from God, by which God will guide him who shall follow after his good pleasure, to paths of peace, and will bring them out of the darkness to the light, by his will: and to the straight path will he guide them.<?·y·zA114B22C5A9O ye who have received the scriptures, now is our apostle come unto you, declaring unto you the true religion, during the cessation of apostles,f lest ye should say, There came unto us no bearer of good tidings, nor any warner: but now is a bearer of good tidings, and a warner come unto you; for GOD is almighty.9Af The Arabic word al Fatra signifies the intermediate space of time between two prophets, during which no new revelation or dispensation was given; as the interval between Moses and Jesus, and between Jesus and Mohammed, at the expiration of which last, Mohammed pretended to be sent.FSelections from the Writings of the Bb (2 Excerpts from the Qayymu'l-Asm, Chapter LXII, within pp. 61-62) http://bahai-library.com/writings/bab/swb/4/sec-34.htmlGlBWC: Verily His Remembrance is come to you from God after an interval during which there were no Messengers, 9;·yAThe Jews and the Christians say, We are the children of GOD and his beloved. Answer, Why therefore doth he punish you for your sins? Nay, but ye are men, of those whom he hath created. He forgiveth whom he pleaseth, and punisheth whom he pleaseth; and unto GOD belongeth the kingdom of heaven and earth, and of what is contained between them both; and unto him shall all things return. AtSay the Jews and Christians, "Sons are we of God and his beloved." SAY: Why then doth he chastise you for your sins? Nay! ye are but a part of the men whom he hath created! He will pardon whom he pleaseth, and chastise whom he pleaseth, and with God is the sovereignty of the Heavens and of the Earth, and of all that is between them, and unto Him shall all things return.t?@·z·{A114B23C5DCall to mind when Moses said unto his people, O my people, remember the favor of GOD towards you, since he hath appointed prophets among you, and constituted you kings,g and bestowed on you what he hath given to no other nation in the world.hA>g This was fulfilled either by GODS giving them a kingdom, and a long series of princes; or by his having made them kings or masters of themselves, by delivering them from the Egyptian bondage. h Having divided the Red Sea for you, and guided you by a cloud, and fed you with quails and manna, &c.1 1 Al Beidwi.>IAnd remember when Moses said to his people, "O my people! call to mind the goodness of God towards you when he appointed Prophets among you, and appointed you kings, and gave you what never had been given before to any human beings:·|A114B24C5DwO my people, enter the holy land, which GOD hath decreed you, and turn not your backs, lest ye be subverted and perish.WA20B2C106D\their uniting in sending forth the caravan of merchants and purveyorsr in winter and summer;Ar It was Hshem, the great-grandfather of Mohammed, who first appointed the two yearly caravans here mentioned;7 one of which set out in the winter for Yaman, and the other in summer for Syria.8 7 See the Prelim. Disc. p. 3. 8 Al Zamakh., Jallal., al Beidwi.IFor the union of the KOREISCH:A20B3C106DTlet them serve the LORD of this house; who supplieth them with food against hunger,sEs By means of the aforesaid caravans of purveyors; or, Who supplied them with food in time of a famine, which those of Mecca had suffered.1 1 Idem.I4Their union in equipping caravans winter and summer.A20B4C106D)and hath rendered them secure from fear.tEkt By delivering them from Abraha and his troops; or, by making the territory of Mecca a place of security.I]And let them worship the Lord of this house, who hath provided them with food against hunger,;=`·z AO people of the Book! now hath our Apostle come to you to clear up to you the cessation13 of Apostles, lest you should say, "There hath come to us no bearer of good tidings, nor any warner." But now hath a bearer of good tidings and a warner reached you. And God is Almighty.J713 The space between the mission of different prophets.=AE·|IvEnter, O my people! the holy land which God hath destined for you. Turn not back, lest ye be overthrown to your ruin."·}A114B25C5DThey answered, O Moses, verily there are a gigantic people in the land;i and we will by no means enter it, until they depart thence; but if they depart thence, then will we enter therein.A.i The largest of these giants, the commentators say, was Og, the son of Anak; concerning whose enormous stature, his escaping the Flood, and the manner of his being slain by Moses, the Mohammedans relate several absurd fables.2 2 Vide Marraacc. in Alcor. p. 231, &c. DHerbel. Bibl. Orient. p. 336..IThey said, "O Moses! Therein are men of might. And verily, we can by no means enter it till they be gone forth. But if they go forth from it, then verily will we enter in."·~A114B26C5@B·~DAnd two menk of those who feared GOD, unto whom GOD had been gracious, said, Enter ye upon them suddenly by the gate of the city; and when ye shall have entered the same, ye shall surely be victorious: therefore trust in GOD, if ye are true believers.Ek Namely, Caleb and Joshua.IThen said two men of those who feared their Lord and to whom God had been gracious, "Enter in upon them by the gate: and when ye enter it, ye overcome! If ye be believers, put ye your trust in God."·A114B27C5DThey replied, O Moses, we will never enter the land, while they remain therein: go therefore thou, and thy LORD, and fight; for we will sit here.IThey said, "O Moses! never can we enter while they remain therein. Go thou and thy Lord and fight; for here will we sit us down."·A114B28C5DMoses said, O LORD, surely I am not master of any except myself, and my brother; therefore make a distinction between us and the ungodly people.AD·IHe said, "O my Lord, Verily of none am I master but of myself and my brother: put thou therefore a difference between us and this ungodly people."·A114B29C5DGOD answered, Verily the land shall be forbidden them forty years; during which time they shall wander like men astonished on the earth;l therefore be not thou solicitous for the ungodly people.AZl The commentators pretend that the Israelites, while they thus wandered in the desert, were kept within the compass of about eighteen (or as some say twenty-seven) miles; and that though they travelled from morning to night, yet they constantly found themselves the next day at the place from whence they set out.1 1 Al Beidwi, Jallaloddin.ZIHe said, "Verily the land shall be forbidden them forty years: they shall wander in the earth perplexed. Fret not thyself therefore for the ungodly people."·A114B30C5FH··A114B31C5Dif thou stretchest forth thy hand against me, to slay me, I will not stretch forth my hand against thee, to slay thee; for I fear GOD, the LORD of all creatures.pEp To enhance Abels patience, al Beidwi tells us, that he was the stronger of the two, and could easily have prevailed against his brother.I"Even if thou stretch forth thine hand against me to slay me, I will not stretch forth my hand against thee to slay thee. Truly I fear God the Lord of the Worlds.·A114B32C5DI choose that thou shouldest bear my iniquity and thine own iniquity; and that thou become a companion of hell fire; for that is the reward of the unjust.qEq The conversation between the two brothers is related somewhat to the same purpose in the Jerusalem Targum and that of Jonathan ben Uzziel.I"Yea, rather would I that thou shouldest bear my sin15 and thine own sin, and that thou become an inmate of the Fire: for that is the recompense of the unjust doers."BE3·A+Relate unto them also the history of the two sons of Adam,m with truth. When they offeredn their offering, and it was accepted from one of them,o and was not accepted from the other, Cain said to his brother, I will certainly kill thee. Abel answered, GOD only accepteth the offering of the pious;+Am viz., Cain and Abel, whom the Mohammedans call Kbil and Hbil. n The occasion of their making this offering is thus related, according to the common tradition in the east.2 Each of them being born with a twin sister, when they were grown up, Adam, by Gods direction, ordered Cain to marry Abels twin sister, and that Abel should marry Cains (for it being the common opinion that marriages ought not to be had in the nearest degrees of consanguinity, since they must necessarily marry DF·Btheir sisters, it seemed reasonable to suppose they ought to take those of the remoter degree), but this Cain refusing to agree to, because his own sister was the handsomest, Adam ordered them to make their offerings to GOD, thereby referring the dispute to his determination.3 The commentators say Cains offering was a sheaf of the very worst of his corn, but Abels a fat lamb, of the best of his flock. 2 Vide Abulfarag, p. 6, 7; Eutych. Annal. p. 15, 16; and DHerbelot, Bibl. Orient. ACrt. Cabil. 3 Al Beidwi. o Namely, from Abel, whose sacrifice GOD declared his acceptance of in a visible manner, by causing fire to descend from heaven and consume it, without touching that of Cain.4 4 Idem, Jallaloddin. ARelate to them exactly the story of the sons of Adam14 when they each offered an offering; accepted from the one of them, and not accepted from the other. The one said, "I will surely slay thee." Said the other, "God only accepted from those that fear Him.EC· J14 Called by the Arabians Habeel and Kabeel. The dialogue between Cain and Abel is slightly varied from that given in Targ. Jerus. on Gen. iv. 8, and Jonath. Ben Uzziel.JK··A114B35C5AWherefore we commanded the children of Israel, that he who slayeth a soul, without having slain a soul, or committed wickedness in the earth,t shall be as if he had slain all mankind:u but he who saveth a soul alive, shall be as if he had saved the lives of all mankind.Et Such as idolatry, or robbing on the highway.1 1 Al Beidwi. u Having broken the commandment which forbids the shedding of blood. A,For this cause have we ordained to the children of Israel that he who slayeth any one, unless it be a person guilty of manslaughter, or of spreading disorders in the land, shall be as though he had slain all mankind; but that he who saveth a life, shall be as though he had saved all mankind alive.18, CIq·J.15 Or, the sin against me, i.e. of slaying me.·A114B33C5DwBut his soul suffered him to slay his brother, and he slew him;r wherefore he became of the number of those who perish.A:r Some say he knocked out his brains with a stone;5 and pretend that as Cain was considering which way he should effect the murder, the devil appeared to him in a human shape, and showed him how to do it, by crushing the head of a bird between two stones.6 5 Vide Eutych. ubi supra. 6 Vide DHerbelot, ubi sup.:IdAnd his passion led him to slay his brother: and he slew him; and he became one of those who perish.·A114B34C5DAnd GOD sent a raven, which scratched the earth, to show him how he should hide the shame of his brother,s and he said, Woe is me! am I unable to be like this raven, that I may hide my brother's shame? and he became one of those who repent.HJ·As i.e., His dead corpse. For Cain, having committed this fratricide, became exceedingly troubled in his mind, and carried the dead body about on his shoulders for a considerable time, not knowing where to conceal it, till it stank horridly; and then God taught him to bury it by the example of a raven, who having killed another raven in his presence, dug a pit with his claws and beak, and buried him therein.7 For this circumstance of the raven Mohammed was beholden to the Jews, who tell Bthe same story, except only that they make the raven to appear to Adam, and that he thereupon buried his son.8 7 Jallaloddin, al Beidwi. 8 Vide R. Eliezer, Pirke, c. 20.IAnd God sent a raven which scratched upon the ground, to shew him16 how he might hide his brother's wrong.17 He said: "O woe is me! am I too weak to become like this raven, and to hide away my brother's wrong?" And he became one of the repentant.IG·J16 In the Jewish tradition the raven shews the mode of burial to Adam, not to Cain. Pirke R. Elieser, c. 21. Midr. fol. II ap. Weil (Legenden, p. 39). 17 Or, corpse.GL· A18 Thus Mischn. Sanhedr. iv. 5, "We find it said in the case of Cain who murdered his brother'The voice of thy brother's bloods crieth'It is not said, blood of thy brother, but bloods, i.e. his blood and the blood of his seed. Therefore was man created single, in order to shew that to him who kills a single individual of Israel it shall be reckoned as if he had slain the whole race, and that he, etc." precisely as in the text. Comp. also the same form of expression in Bab. Tal, Kidush, B 1, "If one fulfil but one commandment, he causes the scale of innocence to preponderate for himself and the whole world; but if he commit one sin, he causes the scale of guilt to preponderate for himself and the whole world.KN··A114B36C5D{Our apostles formerly came unto them, with evident miracles; then were many of them after this, transgressors on the earth.IOf old our Apostles came to them with the proofs of their mission; then verily after this most of them committed excesses in the land.·A114B37C5AfBut the recompense of those who fight against GOD and his apostle, and study to act corruptly in the earth, shall be, that they shall be slain, or crucified, or have their hands and their feet cut off on the opposite sides, or be banished the land.x This shall be their disgrace in this world, and in the next world they shall suffer a grievous punishment;fNO)··A114B38C5Dvexcept those who shall repent, before ye prevail against them; for know that GOD is inclined to forgive, and merciful.IjExcept those who, ere you have them in your power, shall repent; for know that God is Forgiving, Merciful.·A114B39C5DO true believers, fear GOD, and earnestly desire a near conjunction with him, and fight for his religion, that ye may be happy.IsO ye who believe! fear God. Desire union with Him. Contend earnestly on his path, that you may attain to happiness.·A114B40C5A Moreover they who believe not, although they had whatever is in the earth, and as much more withal, that they might therewith redeem themselves from punishment on the day of resurrection; it shall not be accepted from them, but they shall suffer a painful punishment. LM·Ax The lawyers are not agreed as to the applying of these punishments. But the commentators suppose that they who commit murder only are to be put to death in the ordinary way; those who murder and rob too, to be crucified; those who rob without committing murder, to have their right hand and their left foot cut off; and they who assault persons and put them in fear, to be banished.2 It is also a doubt whether they who are to be crucified shall be crucified alive, or be first put to deatBah, or whether they shall hang on the cross till they die.3 2 Idem, Jallaloddin. 3 Al Beidwi.O A>Only, the recompense of those who war against God and his Apostle, and go about to commit disorders on the earth, shall be that they shall be slain or crucified, or have their alternate hands and feet cut off, or be banished the land: This their disgrace in this world, and in the next a great torment shall be theirs>MQ·IAs to the infidelsif that they had twice the riches of the earth to be their ransom from torment on the day of resurrection, it should not be accepted from them! And a dolorous torment shall be their's.·A114B41C5DzThey shall desire to go forth from the fire, but they shall not go forth from it, and their punishment shall be permanent.F}Summons of the Lord of Hosts (Sriy-Haykal, paragraph 249) http://bahai-library.com/writings/bahaullah/slh/haykal.html#fnr.41IxFain would they come forth from the Fire; but forth from it they shall not come: and a lasting torment shall be their's.·A114B42C5DIf a man or a woman steal, cut off their hands,y in retribution for that which they have committed; this is an exemplary punishment appointed by GOD; and GOD is mighty and wise.QS··A114B43C5DBut whoever shall repent after his iniquity, and amend, verily GOD will be turned unto him,z for GOD is inclined to forgive, and merciful.A/z That is, GOD will not punish him for it hereafter; but his repentance does not supersede the execution of the law here, nor excuse him from making restitution. Yet, according to al Shfe, he shall not be punished if the party wronged forgive him before he be carried before a magistrate.5 5 Idem./IBut whoever shall turn him to God after this his wickedness, and amend, God truly will be turned to him: for God is Forgiving, Merciful.·A114B44C5DDost thou not know that the kingdom of heaven and earth is GOD'S? He punisheth whom he pleaseth, and he pardoneth whom he pleaseth; for GOD is almighty.IKnowest thou not that the sovereignty of the Heavens and of the Earth is God's? He chastiseth whom He will, and whom He will He forgiveth. And God hath power over all things.·A114B45C5OP·Ay But this punishment, according to the Sonna, is not to be inflicted, unless the value of the thing stolen amount to four dinrs, or about forty shillings. For the first offence, the criminal is to lose his right hand, which is to be cut off at the wrist; for the second offence, his left foot, at the ankle; for the third, his left hand; for the fourth, his right foot; and if he continue to offend, he shall be scourged at the discretion of the judge.4 4 Jallaloddin, Al Beidwi.IAs to the thief, whether man or woman, cut ye off their hands in recompense for their doings.19 This is a penalty by way of warning from God himself. And God is Mighty, Wise.J19 Muhammad is said by the early traditionists to have punished a woman who had been guilty of theft in this manner while on the route to Mecca previous to its capture. We are, therefore, able to fix the date of verses 39-44.XW··A114B46C5A0who hearken to a lie, and eat that which is forbidden.f But if they come unto thee for judgment, either judge between them, or leave them;g and if thou leave them, they shall not hurt thee at all. But if thou undertake to judge, judge between them with equity; for GOD loveth those who observe justice.0Af Some understand this of unlawful meats; but others of taking or devouring, as it is expressed, of usury and bribes.4 i.e., Take thy choice, whether thou wilt determine their differences or not. Hence al Shfe was of opinion that a judge was not obliged to decide causes between Jews or Christians; though if one or both of them be tributaries, or under the protection of the Mohammedans, they are obliged: this verse not regarding them. Abu Hanfa, however, thought that the magistrates BQwere obliged to judge all cases which were submitted to them.6 4 Idem. 6 Idem.? PT·AO apostle, let not them grieve thee, who hasten to infidelity,a either of those who say, We believe, with their mouths, but whose hearts believe not;b or of the Jews, who hearken to a lie, and hearken to other people;c who come unto thee: they pervert the words of the law from their true places,d and say, If this be brought unto you, receive it; but if it be not brought unto you, beware of receiving aught else;e and in behalf of him whom GOD shall resolve to seduce, thou shalt not prevail Bwith GOD at all. They whose hearts GOD shall not please to cleanse shall suffer shame in this world, and a grievous punishment in the next:zSU·Aa i.e., Who take the first opportunity to throw off the mask, and join the unbelievers. b viz., The hypocritical Mohammedans. c These words are capable of two senses; and may either mean that they attended to the lies and forgeries of their Rabbins, neglecting the remonstrances of Mohammed; or else, that they came to hear Mohammed as spies only, that they might report what he said to their companions, and represent him as a liar.1 1 Al Beidwi. d See chapter 4, p. 59, note e. e BThat is, if what Mohammed tells you agrees with scripture, as corrupted and dislocated by us, then you may accept it as the word of GOD; but if not, reject it. These words, it is said, relate to the sentence pronounced by that prophet on an adulterer and an adulteress,2 both persons of some figure among the Jews. For they, it seems, though they referred the matter to Mohammed, yet directed the persons who carried the criminals before him, that if he ordered them to be scourged, and to haTX·Cve their faces blackened (by way of ignominy), they should acquiesce in his determination; but in case he condemned them to be stoned, they should not. And Mohammed pronouncing the latter sentence against them, they refused to execute it, till Ebn Sriya (a Jew), who was called upon to decide the matter, acknowledged the law to be sowhereupon they were stoned at the door of the mosque.3 2 See c. 3, p. 34, note r. 3 Al Beidwi. AO Apostle! let not those who vie with one another in speeding to infidelity vex thee;of those who say with their mouths, "We believe," but whose hearts believe not;or of the Jews listeners to a lielisteners to othersbut who come not to thee. They shift the words of the law from their places, and say, "If this be brought to you, receive it; but if this be not brought to you, then beware of it." For him whom God would mislead, thou canst in no wise prevail with God! They whose hearts GodW[··A114B47C5DAnd how will they submit to thy decision, since they have the law, containing the judgment of GOD?h Then will they turn their backs, after this;i but those are not true believers.kAh In the following passage Mohammed endeavours to answer the objections of the Jews and Christians, who insisted that they ought to be judged, the former by the law of Moses, and the latter by the gospel. He allows that the law was the proper rule of judging till the coming revelation of the Korn, which is so far from being contradictory to either of the former, that it is more full and explicit; declaring several points which had been stifled or corrupted therein, and requiring a rigorRVp· AIListeners to a falsehood and greedy devourers of the forbidden!20 If, therefore, they have recourse to thee, then judge between them, or withdraw from them. If thou withdraw from them, then can they have no power to injure thee. But if thou judge, then judge between them with equity. Verily, God loveth those who deal equitably.IJ20 Usury, bribes.UR{· Bi shall not please to cleanse, shall suffer disgrace in this world, and in the next a grievous punishment;W[\··A114B48C5AWe have surely sent down the law, containing direction, and light: thereby did the prophets, who professed the true religion, judge those who judaized; and the doctors and priests also judged by the book of GOD, which had been committed to their custody; and they were witnesses thereof.l Therefore fear not men, but fear me; neither sell my signs for a small price. And whoso judgeth not according to what GOD hath revealed, they are infidels.E9l That is, vigilant, to prevent any corruptions therein. AVerily, we have sent down the law (Towrat) wherein are guidance and light. By it did the prophets who professed Islam judge the Jews; and the doctors and the teachers judged by that portion of the Book of God, of which they were the keepers and the witnesses. Therefore, O Jews! fear not men but fear Me; and barter not away my signs for a mean price! And whoso will not judge by what God hath sent downsuch are the Infidels.·A114B49C5\^··A114B50C5A'We also caused Jesus the son of Mary to follow the footsteps of the prophets, confirming the law which was sent down before him; and we gave him the gospel, containing direction and light; confirming also the law which was given before it, and a direction and admonition unto those who fear God:' AAnd in the footsteps of the prophets caused we Jesus, the son of Mary, to follow, confirming the law which was before him: and we gave him the Evangel with its guidance and light, confirmatory of the preceding Law; a guidance and warning to those who fear God;·A114B51C5Dthat they who have received the gospel might judge according to what GOD hath revealed therein: and whoso judgeth not according to what GOD hath revealed, they are transgressors.IAnd that the people of the Evangel may judge according to what God hath sent down therein. And whoso will not judge by what God hath sent downsuch are the perverse.·A114B52C5VYq·Bous execution of the precepts in both, which had been too remissly observed, or rather neglected, by the latter professors of those religions. i That is, notwithstanding their outward submission, they will not abide by thy sentence, though conformable to the law, if it contradict their own false and loose decisions. k As gainsaying the doctrine of the books which they acknowledge for scripture.IBut how shall they make thee their judge, since they possess already the Law, in which are the behests of God, and have not obeyed it? After this, they will turn their backs; but such are not believers.YZ·AiWe have therein commanded them, that they should give life for life,m and eye for eye, and nose for nose, and ear for ear, and tooth for tooth; and that wounds should also be punished by retaliation:n but whoever should remit it as alms, it should be accepted as an atonement for him. And whoso judgeth not according to what GOD hath revealed, they are unjust.iE8m The original word is soul. n See Exod. xxi. 24, &c. A=And therein21 have we enacted for them, "Life for life, and eye for eye, and nose for nose, and ear for ear, and tooth for tooth, and for wounds retaliation:"Whoso shall compromise it as alms shall have therein the expiation of his sin; and whoso will not judge by what God hath sent downsuch are the transgressors.=J21 Ex. xxi. 23-27.^``··A114B53C5AQand if GOD had pleased, he had surely made you one people;o but he hath thought fit to give you different laws, that he might try you in that which he hath given you respectively. Therefore strive to excel each other in good works: unto GOD shall ye all return, and then will he declare unto you that concerning which ye have disagreed.QEo i.e., He had given you the same laws, which should have continued in force through all ages, without being abolished or changed by new dispensations; or he could have forced you all to embrace the Mohammedan religion.1 1 Idem.IAnd if God had pleased He had surely made you all one people; but He would test you by what He hath given to each. Be emulous, then, in good deeds. To God shall ye all return, and He will tell you concerning the subjects of your disputes.·A114B54C5Z]·AWe have also sent down unto thee the book of the Koran with truth, confirming that scripture which was revealed before it; and preserving the same safe from corruption. Judge therefore between them according to that which GOD hath revealed; and follow not their desires, by swerving from the truth which hath come unto thee. Unto every of you have we given a law, and an open path; A>And to thee we have sent down the Book of the Koran with truth, confirmatory of previous Scriptures, and their safeguard. Judge therefore between them by what God hath sent down, and follow not their desires by deserting the truth which hath come unto thee. To every one of you have we given a rule and a beaten track.>ad··A114B55C5DDo they therefore desire the judgment of the time of ignorance?r but who is better than GOD, to judge between people who reason aright?Er That is, to be judged according to the customs of paganism, which indulge the passions and vicious appetites of mankind: for this, it seems, was demanded by the Jewish tribes of Koreidha and al Nadr.3 3 Idem.IDesire they, therefore, the judgments of the times of(pagan) ignorance? But what better judge can there be than God for those who believe firmly?·A114B56C5DO true believers, take not the Jews or Christians for your friends; they are friends the one to the other; but whoso among you taketh them for his friends, he is surely one of them: verily GOD directeth not unjust people.IO Believers! take not the Jews or Christians22 as friends. They are but one another's friends. If any one of you taketh them for his friends, he surely is one of them! God will not guide the evil doers. ]a·AqWherefore do thou, O prophet, judge between them according to that which GOD hath revealed, and follow not their desires; but beware of them, lest they cause thee to errp from part of those precepts which GOD hath sent down unto thee; and if they turn back,q know that GOD is pleased to punish them for some of their crimes; for a great number of men are transgressors.qAp It is related that certain of the Jewish priests came to Mohammed with a design to entrap him; and having first represented to him that if they acknowledged him for a prophet, the rest of the Jews would certainly follow their example, made this proposalthat if he would give judgment for them in a controversy of moment which they pretended to have with their own people, and which was agreed to be referred to his decision, they would believe him; but this Mohammed absolutely refused to cBEomply with.2 2 Al Beidwi. q Or refuse to be judged by the Korn.3 `_l· AXWherefore do thou judge between them, by what God hath sent down, and follow not their wishes! but be on thy guard against them lest they beguile thee from any of those precepts which God hath sent down to thee; and if they turn back, then know thou that for some of their crimes doth God choose to punish them: for truly most men are perverse.X ¶*¶+A97B72C3A1And there are certainly some of them who read the scriptures perversely, that ye may think what they read to be really in the scriptures, yet it is not in the scripture; and they say, This is from GOD; but it is not from GOD: and they speak that which is false concerning GOD, against their own knowledge.1 A$And some truly are there among them who torture the Scriptures with their tongues, in order that ye may suppose it to be from the Scripture, yet it is not from the Scripture. And they say, "This is from God;" yet it is not from God: and they utter a lie against God, and they know they do so.$¶,A97B73C3A'It is not fit for a man, that GOD should give him a book of revelations, and wisdom, and prophecy; and then he should say unto men, Be ye worshippers of me, besides GOD; but he ought to say, Be ye perfect in knowledge and in works, since ye know the scriptures, and exercise yourselves therein.n'df··A114B57C5AThou shalt see those in whose hearts there is an infirmity, to hasten unto them, saying, We fear lest some adversity befall us;s but it is easy for GOD to give victory, or a command from him,t that they may repent of that which they concealed in their minds.As These were the words of Ebn Obba, who, when Obdah Ebn al Smat publicly renounced the friendship of the infidels, and professed that he took GOD and his apostle for his patrons, said that he was a man apprehensive of the fickleness of fortune, and therefore would not throw off his old friends, who might be of service to him hereafter.1 1 Idem. t To extirpate and banish the Jews; or to detect and punish the hypocrites. ASo shalt thou see the diseased at heart speed away to them, and say, "We fear lest a change of fortune befall us." But haply God will of himself bring about some victory or event of His own ordering: then soon will they repent them of their secret imaginings._c:· A22 This may refer to proposals made to the Muslims to enter into alliance with the Jews and Christians against the heathen, after the reverse at Ohod. Lane observes (Mod. Egyptians, i. 358) with regard to this precept, that "of the leading features of the character of the Mooslims none is more remarkable than their religious pride. They regard persons of every other faith as the children of perdition; and such the Mooslim is early taught to despise." They are, however, "as remarkable for tB6heir toleration as for their contempt of unbelievers."$fh··A114B58C5DAnd they who believe will say, Are these the men who have sworn by GOD, with a most firm oath, that they surely held with you?u their works are become vain, and they are of those who perish.Eu These words may be spoken by the Mohammedans either to one another or to the Jews, since these hypocrites had given their oaths to both.2 2 Idem.IThen will the faithful say, "What! are these they who swore, by their most solemn oath, that they were surely with you?" Vain their works; and themselves shall come to ruin.·A114B59C5AO true believers, whoever of you apostatizeth from his religion, GOD will certainly bring other people to supply his place,x whom he will love, and who will love him; who shall be humble towards the believers; but severe to the unbelievers: they shall fight for the religion of GOD, and shall not fear the obloquy of the detractor. This is the bounty of GOD, he bestoweth it on whom he pleaseth: GOD is extensive and wise.ce· kmU··A114B60C5DVerily your protector is GOD, and his apostle, and those who believe, who observe the stated times of prayer, and give alms, and who bow down to worship.IVerily, your protector is God and His Apostle, and those who believe, who observe prayer, and pay the alms of obligation, and who bow in worship.·A114B61C5DAnd whoso taketh GOD, and his apostle, and the believers for his friends, they are the party of GOD, and they shall be victorious.IAnd whoso take God and His Apostle, and those who believe for friends, they truly are the people of God; they shall have the upper hand.·A114B62C5DO true believers, take not such of those to whom the scriptures were delivered before you, or of the infidels, for your friends, who make a laughing-stock, and a jest of your religion;y but fear GOD, if ye be true believers;ei·Ax This is one of those accidents which, it is pretended, were foretold by the Korn long before they came to pass. For in the latter days of Mohammed, and after his death, considerable numbers of the Arabs quitted his religion, and returned to Paganism, Judaism, or Christianity. Al Beidwi reckons them up in the following order. 1. Three companies of Banu Modlaj, seduced by Dhulhamr al Aswad al Ansi, who set up for a prophet in Yaman, and grew very powerful there.3 2. Banu HoneifaB, who followed the famous false prophet Moseilama.4 3. Banu Asad, who acknowledged Toleiha Ebn Khowailed, another Banu Asad, who acknowledged Toleiha Ebn Khowailed, another pretender to divine revelation,5 for their prophet. All these fell off in Mohammeds lifetime. The following, except only the last, apostatized in the reign of Abu Becr. 4. Certain of the tribe of Fezrah, headed by Oyeyma Ebn Hosein. 5. Some of the tribe of Ghatfn, whose leader was Korrah Ebn Salma. 6. Banu hj·CSoleim, who followed al Fajah Ebn Ad Yall. 7. Banu Yarbu, whose captain was Malec Ebn Noweirah Ebn Kais. 8. Part of the tribe of Tamm, the proselytes of Sajj the daughter of al Mondhar, who gave herself out for a prophetess.6 9. The tribe of Kendah, led by al Ashth Ebn Kais. 10. Banu Becr Ebn al Wayel, in the province of Bahrein, headed by al Hotam Ebn Zeid. And, 11. Some of the tribe of Ghassn, who with their prince Jabalah Ebn al Ayham, renounced Mohammedism in the time oDf Omar, and returned to their former profession of Christianity.7 But as to the persons who fulfilled the other part of this prophecy, by supplying the loss of so many renegades, the commentators are not agreed. Some will have them to be the inhabitants of Yaman, and others the Persians; the authority of Mohammed himself being vouched for both opinions. Others, however, suppose them to be 2,000 of the tribe of al Nakh (who dwelt in Yaman), 5,000 of those of Kendah and Bajlah, and 3,00ik·E.0 of unknown descent,8 who were present at the famous battle of Kadesia, fought in the Khalfat of Omar, and which put an end to the Persian empire.9 3 See the Prelim. Disc. Sect. VIII. 4 See ibid. 5 See Ibid. 6 See ibid. 7 See ibid. Sect I. 8 Vide DHerbel. Bibl. Orient. p. 226. 9 Al Beidwi.FMemorials of the Faithful (within pp. 49-54, Nabl of Qin) http://bahai-library.com/writings/abdulbaha/mf/sec-18.html Memorials of the Faithful (within pp. 159-161, Husayn-Aqay-i-Tabrizi) http://bahai-library.com/writings/abdulbaha/mf/sec-61.htmlGMG: For the Cause of God shall they strive hard; the blame of the blamer shall they not fear. MG: In the Cause of God, the blame of the blamer shall he not fear. jgf· ARO ye who believe! should any of you desert His religion, God will then raise up a people loved by Him, and loving Him, lowly towards the faithful, haughty towards the Infidels. For the cause of God will they contend, and not fear the blame of the blamer. This is the Grace of God! On whom He will He bestoweth it! God is Vast, Omniscient!Rmp··A114B63C5Dnor those who when ye call to prayer, make a laughing-stock and a jest of it;z this they do, because they are people who do not understand.A}z These words were added on occasion of a certain Christian, who hearing the Muadhdhin, or crier, in calling to prayers, repeat this part of the usual form, I profess that Mohammed is the apostle of GOD, said aloud, May GOD burn the liar: but a few nights after his own house was accidentally set on fire by a servant, and himself and his family perished in the flames.1 1 Idem.}INor those who when ye call to prayer, make it an object of raillery and derision. This they do because they are a people who understand not.·A114B64C5ASay, O ye who have received the scriptures, do ye reject us for any other reason than because we believe in GOD, and that revelation which hath been sent down unto us, and that which was formerly sent down, and for that the greater part of you are transgressors?gl·A1y This passage was primarily intended to forbid the Moslems entering into a friendship with two hypocrites named Refa Ebn Zeid, and Soweid Ebn al Hareth, who, though they had embraced Mohammedism, yet ridiculed it on all occasions, and were notwithstanding greatly beloved among the prophets followers.1IO ye who believe! take not such of those who have received the Scriptures before you, as scoff and jest at your religion, or the Infidels, for your friends, but fear God if ye are believers:os9··A114B65C5AHSay, Shall I denounce unto you a worse thing than this, as to the reward which ye are to expect with GOD? He whom GOD hath cursed, and with whom he hath been angry, having changed some of them into apes and swine,a and who worship Taght,b they are in the worse condition, and err more widely from the straightness of the path.HAa The former were the Jews of Ailah, who broke the sabbath;2 and the latter those who believed not in the miracle of the table which was let down from heaven to Jesus.3 Some, however, imagine that the Jews of Ailah only are meant in this place, pretending that the young men among them were metamorphosed into apes, and the old men into swine.4 2 See c. 2, p. 8. 3 See towards the end of this chapter 4 Al Beidwi. b See chap. 2, p. 28. pny·ISAY:23 O people of the Book! do ye not disavow us only because we believe in God, and in what He hath sent down to us, and in what He hath sent down aforetime, and because most of you are doers of ill?J23 Weil suggests that verses 64-88 were revealed subsequently to contests with the Jews, but before Muhammad had broken with the Christians, i.e. between Hej. 4 and 8.lo3·A;Kitb-i-qn, part II, paragraph 242, p. 217 http://bahai-library.com/writings/bahaullah/iqan/iq-2.htm Summons of the Lord of Hosts (Sriy-Haykal, paragraph 229) http://bahai-library.com/writings/bahaullah/slh/haykal.html#fnr.25 A Travelers Narrative, p. 69 http://bahai-library.com/writings/abdulbaha/tn/69.html;ASay, O people of the Book! do ye not disavow us only because we believe in God and in what He hath sent down to us, and in what He hath sent down aforetime, and because most of you are doers of ill? BWC: Do ye not disavow us merely because we believe in God, and in what He hath sent down unto us, and in what He had sent down aforetime? EGB: Do ye disavow Us for aught save that We believe in God, and what hath been sent down unto Us, and what was sent down before?sr··A114B66C5DWhen they came unto you, they said, We believe: yet they entered into your company with infidelity, and went forth from you with the same; but GOD well knew what they concealed.IWhen they presented themselves to you they said, "We believe;" but Infidels they came in unto you, and Infidels they went forth! God well knew what they concealed.·A114B67C5DThou shalt see many of them hastening unto iniquity and malice, and to eat things forbidden;c and woe unto them for what they have done.Ec See before, p. 73.IMany of them shalt thou see hastening together to wickedness and malice, and to eat unlawful things. Shame on them for what they have done!·A114B68C5DUnless their doctors and priests forbid them uttering wickedness, and eating things forbidden; woe unto them for what they shall have committed.IHad not their doctors and teachers forbidden their uttering wickedness, and their eating unlawful food, bad indeed would have been their doings!·A114B69C5qtT·AThe Jews say, The hand of GOD is tied up.d Their hands shall be tied up,e and they shall be cursed for that which they have said. Nay his hands are both stretched forth; he bestoweth as he pleaseth: that which hath been sent down unto thee from thy LORDf shall increase the transgression and infidelity of many of them; and we have put enmity and hatred between them, until the day of resurrection. So often as they shall kindle a fire for war GOD shall extinguish it;g and they shall set thBNeir minds to act corruptly in the earth, but GOD loveth not the corrupt doers.<nq8· A$SAY: Can I announce to you any retribution worse than that which awaiteth them with God? They whom God hath cursed and with whom He hath been angrysome of them hath He changed into apes and swine; and they who worship Thagout are in evil plight, and have gone far astray from the right path!$rv·Ad That is, he is become niggardly and close-fisted. These were the words of Phineas Ebn Azra (another indecent expression of whom, almost to the same purpose, is mentioned elsewhere)5 when the Jews were much impoverished by a dearth, which the commentators will have to be a judgment on them for their rejecting of Mohammed; and the other Jews who heard him, instead of reproving him, expressed their approbation of what he had said.6 5 Cap. 3, p. 51. 6 Al Beidwi. e i.e., They shall bBe punished with want and avarice. The words may also allude to the manner wherein the reprobates shall appear at the last day, having their right hands tied up to their necks;7 which is the proper signification of the Arabic word. 7 See the Prelim. Disc. Sect. IV. f viz., The Korn. g Either by raising feuds and quarrels among themselves, or by granting the victory to the Moslems. Al Beidwi adds, that on the Jews neglecting the true observance of their law, and corrupting their rewyD··A114B70C5AMoreover if they who have received the scriptures believe, and fear God, we will surely expiate their sins from them, and we will lead them into gardens of pleasure; and if they observe the law, and the gospel, and the other scriptures which have been sent down unto them from their LORD, they shall surely eat of good things both from above them, and from under their feet.h Among them there are people who act uprightly; but how evil is that which many of them do work!EDh That is, they shall enjoy the blessings both of heaven and earth. tw·Cligion, GOD has successively delivered them into the hands, first of Bakht Nasr or Nebuchadnezzar, then of Titus the Roman, and afterwards of the Persians, and has now at last subjected them to the Mohammedans.FKitb-i-qn, part II, paragraph 147, p. 136 http://bahai-library.com/writings/bahaullah/iqan/iq-2.htm Summons of the Lord of Hosts (Sriy-Haykal, paragraph 241) http://bahai-library.com/writings/bahaullah/slh/haykal.html#fnr.33GThe hand of God,' say the Jews, 'is chained up.' Chained up be their own hands! And for that which they have said, they were accursed. Nay, outstretched are both His hands! BWC: chained up vu· A"The hand of God," say the Jews, "is chained up."24 Their own hands shall be chained upand for that which they have said shall they be cursed. Nay! outstretched are both His hands! At His own pleasure does He bestow gifts. That which hath been sent down to thee from thy Lord will surely increase the rebellion and unbelief of many of them; and we have put enmity and hatred between them that shall last till the day of the Resurrection. Oft as they kindle a beacon fire for war shall God quenBhch it! and their aim will be to abet disorder on the earth: but God loveth not the abettors of disorder.VJ24 That is, God has ceased to be bounteous. The Muslims believe that at the day of judgment all the Jews will appear with the right hand tied to the neck.yz2··A114B71C5DO apostle, publish the whole of that which hath been sent down unto thee from thy LORD: for if thou do not, thou dost not in effect publish any part thereof;i and GOD will defend thee against wicked men;k for GOD directeth not the unbelieving people.Ai That is, if thou do not complete the publication of all thy revelations without exception, thou dost not answer the end for which they were revealed; because the concealing of any part, renders the system of religion which GOD has thought fit to publish to mankind by thy ministry lame and imperfect.1 1 Al Beidwi, Jallaloddin. k Until this verse was revealed, Mohammed entertained a guard of armed men for his security, but on his receiving this assurance of GODS protection, he immeB"diately dismissed them.2 2 Idem.ux· ABut if the people of the Book believe and have the fear of God, we will surely put away their sins from them, and will bring them into gardens of delight: and if that they observe the law and the Evangel, and what hath been sent down to them from their Lord, they shall surely have their fill of good things from above them and from beneath their feet. Some there are among them who act aright; but many of themhow evil are their doings!x{·IO Apostle! proclaim all that hath been sent down to thee from thy Lord: for if thou do it not, thou hast not proclaimed His message at all. And God will protect thee from evil men: verily, God guideth not the unbelievers.·A114B72C5AfSay, O ye who have received the scriptures, ye are not grounded on anything, until ye observe the law and the gospel and that which hath been sent down unto you from your LORD. That which hath been sent down unto thee from thy LORD will surely increase the transgression and infidelity of many of them: but be not thou solicitous for the unbelieving people.f AKSAY: O people of the Book! ye have no ground to stand on, until ye observe the Law and the Evangel, and that which hath been sent down to you from your Lord.25 The Book which hath been sent down to thee from thy Lord will certainly increase the rebellion and unbelief of many of them; but, be not thou troubled for the unbelievers.Kz~·J25 That is, the Koran. The Jew was to retain a faith in the Towrt, or Law; the Christian in the Injil, or Gospel; but both Jews and Christians were to receive the Koran as the complement of both.·A114B73C5DVerily they who believe, and those who Judaize, and the Sabians, and the Christians, whoever of them believeth in GOD and the last day, and doth that which is right, there shall come no fear on them, neither shall they be grieved.lEl See chap. 2, p. 8.IVerily, they who believe, and the Jews, and the Sabeites,26 and the Christianswhoever of them believeth in God and in the last day, and doth what is right, on them shall come no fear, neither shall they be put to grief.J"26 See Sura [xci.] ii. 59, p. 344.·A114B74C5DWe formerly accepted the covenant of the children of Israel, and sent apostles unto them. So often as an apostle came unto them with that which their souls desired not, they accused some of them of imposture, and some of them they killed:h.I3In the Name of God, the Compassionate, the MercifulA34B2C100DJand by those which strike fire, by dashing their hoofs against the stones;IBy the snorting CHARGERS!A34B3C100DMand by those which make a sudden incursion on the enemy early in the morning,I'And those that dash off sparks of fire!A34B4C100Dand therein raise the dust,I+And those that scour to the attack at morn!A34B5C100D:and therein pass through the midst of the adverse troops:fA:f Some will have it that not horses, but the camels which went to the battle of Bedr, are meant in this passage.1 Others interpret all the parts of the oath of the human soul;2 but their explications seem a little forced, and therefore I choose to omit them. 1 Yahya, ex trad. Ali Ebn Abi Taleb. 2 Al Beidwi.:I And stir therein the dust aloft;A34B6C100D'verily man is ungrateful unto his LORD;I/And cleave therein their midway through a host!A34B7C100Dand he is witness thereof:··A114B77C5DThey are certainly infidels, who say, GOD is the third of three:o for there is no GOD, besides one GOD; and if they refrain not from what they say, a painful torment shall surely be inflicted on such of them as are unbelievers.Eo See chap. 4, p. 72.FSelections from the Writings of the Bb (2 Excerpts from the Qayymu'l-Asm, Chapter LXI, within pp. 60-61) http://bahai-library.com/writings/bab/swb/4/sec-32.htmlGBWC: the third of threeIThey surely are Infidels who say, "God is the third of three:" for there is no God but one God: and if they refrain not from what they say, a grievous chastisement shall light on such of them as are Infidels.·A114B78C5DfWill they not therefore be turned unto GOD, and ask pardon of him? since GOD is gracious and merciful.IfWill they not, therefore, be turned unto God, and ask pardon of Him? since God is Forgiving, Merciful!·A114B79C5{=·IOf old we accepted the covenant of the children of Israel, and sent Apostles to them. Oft as an Apostle came to them with that for which they had no desire, some they treated as liars, and some they slew;27J27 I Thess. ii. 15.·A114B75C5Dand they imagined that there should be no punishment for those crimes, and they became blind, and deaf.m Then was GOD turned unto them;n afterwards many of them again became blind and deaf; but GOD saw what they did.Em Shutting their eyes and ears against conviction and the remonstrance of the law; as when they worshipped the calf. n i.e., Upon their repentance.IAnd they reckoned that no harm would come of it:but they became blind and deaf! Then was God turned unto them: then many of them again became blind and deaf! but God beheld what they did.·A114B76C5··A114B80C5DSay unto them, Will ye worship, besides GOD, that which can cause you neither harm nor profit? GOD is he who heareth and seeth.IjSAY: Will ye worship, beside God, that which can neither hurt nor help? But God! He only Heareth, Knoweth.·A114B81C5ASay, O ye who have received the scriptures, exceed not the just bounds in your religion,r by speaking beside the truth; neither follow the desires of people who have heretofore erred, and who have seduced many, and have gone astray from the straight path.sEr See chap. 4, p. 72. But here the words are principally directed to the Christians. s That is, of their prelates and predecessors, who erred in ascribing divinity to Christ, before the mission of Mohammed.2 2 Idem.ISAY: O people of the Book! outstep not bounds of truth in your religion; neither follow the desires of those who have already gone astray, and who have caused many to go astray, and have themselves gone astray from the evenness of the way.~}|·A6They are surely infidels, who say, Verily GOD is Christ the son of Mary; since Christ said, O children of Israel, serve GOD, my LORD and your LORD; whoever shall give a companion unto GOD, GOD shall exclude him from paradise, and his habitation shall be hell fire; and the ungodly shall have none to help them.6 A#Infidels now are they who say, "God is the Messiah, Son of Mary;" for the Messiah said, "O children of Israel! worship God, my Lord and your Lord." Whoever shall join other gods with God, God shall forbid him the Garden, and his abode shall be the Fire; and the wicked shall have no helpers.#··A114B82C5A#Those among the children of Israel who believe not were cursed by the tongue of David, and of Jesus the son of Mary.t This befell them because they were rebellious and transgressed: they forbade not one another the wickedness which they committed; and woe unto them for what they committed.#Et See before, p. 81, note a. AThose among the children of Israel who believed not were cursed by the tongue of David,30 and of Jesus, Son of Mary. This, because they were rebellious, and became transgressors: they forbade not one another the iniquity which they wrought! detestable are their actions!J*30 See Sura ii. 61, p. 344. Mark viii. 30.·A114B83C5DThou shalt see many of them take for their friends those who believe not. Woe unto them for what their souls have sent before them,u for that GOD is incensed against them, and they shall remain in torment forever.Eu See chap. 2, p. 11, note r.}·AChrist the son of Mary is no more than an apostle; other apostles have preceded him; and his mother was a woman of veracity:p they both ate food.q Behold, how we declare unto them the signs of God's unity; and then behold how they turn aside from the truth.Ap Never pretending to partake of the divine nature, or to be the mother of GOD.3 2 Jallaloddin. q Being obliged to support their lives by the same means, and being subject to the same necessities and infirmities as the rest of mankind, and therefore no Gods.1 1 Idem, al Beidwi.IThe Messiah, Son of Mary, is but an Apostle; other Apostles have flourished before him; and his mother was a just28 person: they both ate food.29 Behold! how we make clear to them the signs! then behold how they turn aside!J28 Did not give herself out to be a goddess. Djelal. 29 That is, were human beings, and subject to the usual wants and liabilities of ordinary persons.·IThou shalt see many of them make friends of the infidels. Evil the actions which their own passions have sent on beforehand; for God is angry with them, and in torment shall they abide for ever:·A114B84C5DBut, if they had believed in GOD, and the prophet, and that which hath been revealed unto him, they had not taken them for their friends; but many of them are evil-doers.IBut, if they had believed in God, and the Prophet, and the Koran which hath been sent down to him, they had not taken them for their friends; but perverse are most of them.·A114B85C5AThou shalt surely find the most violent of all men in enmity against the true believers to be the Jews, and the idolaters: and thou shalt surely find those among them to be the most inclinable to entertain friendship for the true believers, who say, We are Christians. This cometh to pass, because there are priests and monks among them; and because they are not elated with pride:x·Ex Having not that high conceit of themselves, as the Jews have; but being humble and well disposed to receive the truth; qualities, says al Beidwi, which are to be commended even in infidels.F`The Secret of Divine Civilization, p. 26 http://bahai-library.com/writings/abdulbaha/sdc/26.htmlGnMG: Thou shalt certainly find those to be nearest in affection to the believers, who say, `We are Christians.' AKOf all men thou wilt certainly find the Jews, and those who join other gods with God, to be the most intense in hatred of those who believe; and thou shalt certainly find those to be nearest in affection to them who say, "We are Christians." This, because some of them are priests and monks,31 and because they are free from pride.KJ31 Geiger derives both the Arabic words from Syriac terms, and renders elders and clerics, p. 51. But the root of the Arabic word rendered monk is generally said to be rahaba, to fear.·A114B86C5·A(VII.) And when they hear that which hath been sent down to the apostle read unto them, thou shalt see their eyes overflow with tears, because of the truth which they perceive therein,y saying, O LORD, we believe; write us down therefore with those who bear witness to the truth,Ay The persons directly intended in this passage were, either Ashama, king of Ethiopia, and several bishops and priests, who, being assembled for that purpose, heard Jaafar Ebn Abi Taleb, who fled to that country in the first flight,3 read the 29th and 30th, and afterwards the 18th and 19th chapters of the Korn; on hearing of which the king and the rest of the company burst into tears, and confessed what was delivered therein to be conformable to truth; that prince himself, in particular,4·B becoming a proselyte to Mohammedism:4 or else, thirty, or as others say, seventy persons, sent ambassadors to Mohammed by the same king of Ethiopia, to whom the prophet himself read the 36th chapter, entitled Y.S. Whereupon they began to weep, saying, How like is this to that which was revealed unto Jesus! and immediately professed themselves Moslems.5 3 See the Prelim. Disc. Sect. II. 4 Al Beidwi, al Thalabi. Vide Abulfed. Vit. Moham. p. 25, &c. Marracc. Prodr. ad Refut. Alcor. pCBart i. p. 45. 5 Al Beidwi, Jallaloddin. Vide Marracc. ubi sup.IAnd when they hear that which hath been sent down to the Apostle, thou seest their eyes overflow with tears at the truth they recognise therein, saying, "O our Lord! we believe; write us down therefore with those who bear witness to it.··A114B87C5Dand what should hinder us from believing in GOD, and the truth which hath come unto us, and from earnestly desiring that our LORD would introduce us into paradise with the righteous people?IAnd why should we not believe in God, and in the truth which hath come down to us, and crave that our Lord would bring us into Paradise with the Just?"·A114B88C5ATherefore hath GOD rewarded them, for what they have said, with gardens through which rivers flow; they shall continue therein forever; and this is the reward of the righteous. But they who believe not, and accuse our signs of falsehood, they shall be the companions of hell.ITherefore hath God rewarded them for these their words, with gardens 'neath which the rivers flow; they shall abide therein for ever: this the reward of the righteous! But they who believe not and treat our signs as lies shall be the inmates of Hell-fire.·A114B89C5a·DlAnd eat of what GOD hath given you for food that which is lawful and good: and fear GOD, in whom ye believe.IrAnd eat of what God hath given you for food, that which is lawful and wholesome: and fear God, in whom ye believe.·A114B91C5AGOD will not punish you for an inconsiderate word in your oaths;a but he will punish you for what ye solemnly swear with deliberation. And the expiation of such an oath shall be the feeding of ten poor men with such moderate food as ye feed your own families withal; or to clothe them;b or to free the neck of a true believer from captivity: but he who shall not find wherewith to perform one of these three things shall fast three days.c This is the expiation of your oaths, when ye swear inBiadvertently. Therefore keep your oaths. Thus GOD declareth unto you his signs, that ye may give thanks.W·DO true believers, forbid not the good things which GOD hath allowed you;z but transgress not, for GOD loveth not the transgressors.Az These words were revealed when certain of Mohammeds companions agreed to oblige themselves to continual fasting and watching, and to abstain from women, eating flesh, sleeping on beds, and other lawful enjoyments of life, in imitation of some self-denying Christians; but this the prophet disapproved, declaring that he would have no monks in his religion.1 1 Jallaloddin, al Beidwi.HMemorandum from the Research Department on Monogamy, Sexual Equality, Marital Equality, and the Supreme Tribunal (27 June 1996) http://bahai-library.com/uhj/equality.uhj.htmlIO ye who believe! interdict not the healthful viands which God hath allowed you; go not beyond this limit. God loveth not those who outstep it.32JT32 Comp. Sura [cix.] 1xvi. 2. The date of verses 89-91 is therefore probably Hej. 7.·A114B90C5··A114B92C5DO true believers, surely wine, and lots,d and images,e and divining arrows,f are an abomination of the work of Satan; therefore avoid them that ye may prosper.Ad That is, all inebriating liquors, and games of chance. See the Prelim. Disc. Sect. V. and chap. 2, p. 23. e Al Beidwi and some other commentators expound this of idols; but others, with more probability, of the carved pieces or men, with which the pagan Arabs played at chess, being little figures of men, elephants, horses, and dromedaries; and this is supposed to be the only thing Mohammed disliked in that game: for which reason the Sonnites play with plain pieces of wood or ivory; Bbut the Persians and Indians, who are not so scrupulous, still make use of the carved ones.3 3 Vide Prelim Disc. Sect. V. f See the Prelim. Discourse, Sect. V.FTA Travelers Narrative, p. 73 http://bahai-library.com/writings/abdulbaha/tn/73.html·IO believers! surely wine and games of chance,34 and statues, and the divining arrows, are an abomination of Satan's work! Avoid them, that ye may prosper.J34 See verse 4. Tradition has expanded the word ansab, so as to include all figures, and hence the strict observers of the letter of the Koran forbid the game of chess. The Persians, however, and Indians generally interpret this verse more liberally.·A114B93C5ADSatan seeketh to sow dissension and hatred among you, by means of wine and lots, and to divert you from remembering GOD, and from prayer: will ye not therefore abstain from them? Obey GOD, and obey the apostle, and take heed to yourselves: but if ye turn back, know that the duty of our apostle is only to preach publicly.gDEg See ibid. Sect. II. ·Aza See chap. 2, p. 24. b The commentators give us the different opinions of the doctors, as to the quantity of food and clothes to be given in this case; which I think scarce worth transcribing. c That is, three days together, says Abu Hanfa. But this is not observed in practice, being neither explicitly commanded in the Korn, nor ordered in the Sonna.2 2 Al Beidwi.z AGod will not punish you for a mistaken word in your oaths: but he will punish you in regard to an oath taken seriously.33 Its expiation shall be to feed ten poor persons with such middling food as ye feed your own families with, or to clothe them; or to set free a captive. But he who cannot find means, shall fast three days. This is the expiation of your oaths when ye shall have sworn. Keep then your oaths. Thus God maketh his signs clear to you, that ye may give thanks.J33 If you violate it.··A114B94C5A+In those who believe and do good works, it is no sin that they have tasted wine or gaming before they were forbidden; if they fear God, and believe, and do good works, and shall for the future fear God, and believe, and shall persevere to fear him, and to do good;h for GOD loveth those who do good.+A)h The commentators endeavour to excuse the tautology of this passage, by supposing the threefold repetition of fearing and believing refers either to the three parts of time, past, present, and future, or to the threefold duty of man, towards GOD, himself, and his neighbour, &c.4 4 Al Beidwi.) ANo blame shall attach to those who believe and do good works, in regard to any food they have taken, in case they fear God and believe, and do the things that are right, and shall still fear God and believe, and shall still fear him, and do good; for God loveth those who do good.·A114B95C5]· AIOnly would Satan sow hatred and strife among you, by wine and games of chance, and turn you aside from the remembrance of God, and from prayer: will ye not, therefore, abstain from them? Obey God and obey the Apostle, and be on your guard: but if ye turn back, know that our Apostle is only bound to deliver a plain announcement.I··A114B97C5A It is lawful for you to fish in the sea,m and to eat what ye shall catch, as a provision for you and for those who travel; but it is unlawful for you to hunt by land, while ye are performing the rights of pilgrimage;n therefore fear GOD, before whom ye shall be assembled at the last day. A@m This, says Jallaloddin, is to be understood of fish that live altogether in the sea, and not of those that live in the sea and on land both, as crabs, &c. The Turks, who are Hanifites, never eat this sort of fish; but the sect of Malec Ebn Ans, and perhaps some others, make no scruple of it. n See above, note k.@IIt is lawful for you to fish in the sea, and to eat fish, as provision for you and for those who travel; but it is unlawful for you to hunt by land while ye are still on pilgrimage: fear ye God, therefore, before whom ye shall be assembled.·A114B98C5·DO true believers, GOD will surely prove you in offering you plenty of game, which ye may take with your hands or your lances,i that GOD may know who feareth him in secret; but whoever transgresseth after this shall suffer a grievous punishment.Ai This temptation or trial was at al Hodeibiya, where Mohammeds men, who had attended him thither with an intent to perform a pilgrimage to the Caaba, and had initiated themselves with the usual rites, were surrounded by so great a number of birds and beasts that they impeded their march; for which unusual accident, some of them concluded that GOD had allowed them to be taken; but this passage was to convince them of the contrary.1 1 Idem, Jallaloddin.IO ye who believe! God will surely make trial of you with such game as ye may take with your hands, or your lances, that God may know who feareth him in secret: and whoever after this transgresseth, shall suffer a grievous chastisement.·A114B96C5<·AO true believers, kill no game while ye are on pilgrimage;k whosoever among you shall kill any designedly shall restore the like of what he shall have killed, in domestic animals,l according to the determination of two just persons among you, to be brought as an offering to the Caaba; or in atonement thereof shall feed the poor; or instead thereof shall fast, that he may taste the heinousness of his deed. GOD hath forgiven what is past, but whoever returneth to transgress, GOD will take vB6engeance on him; for GOD is mighty and able to avenge.$· AO believers!35 kill no game while ye are on pilgrimage. Whosoever among you shall purposely kill it, shall comsent pensate for it in domestic animals of equal value (according to the judgment of two just persons among you), to be brought as an offering to the Caaba; or in expiation thereof shall feed the poor; or as the equivalent of this shall fast, that he may taste the ill consequence of his deed. God forgiveth what is past; but whoever doth it again, God will take vengeance on him; forB$ God is mighty and vengeance is His.Jr35 This and the two following verses are placed by the commentators in the year of Hudaibiya, as also 98, 99, 100.u·Ak Literally, while ye are Mohrims, or have actually initiated yourselves as pilgrims, by putting on the garment worn at that solemnity. Hunting and fowling are hereby absolutely forbidden to persons in this state, though they are allowed to kill certain kinds of noxious animals.2 2 See the Prelim. Disc. Sect. V. l That is, he shall bring an offering to the temple of Mecca, to be slain there and distributed among the poor, of some domestic or tame animal, equal in value to what he shaBmll have killed; as a sheep, for example, in lieu of an antelope, a pigeon for a partridge, &c. And of this value two prudent persons were to be judges. If the offender was not able to do this, he was to give a certain quantity of food to one or more poor men; or, if he could not afford that, to fast a proportionable number of days.3 3 Jallaloddin, al Beidwi[ ··A114B99C5DnThe duty of our apostle is to preach only;r and GOD knoweth that which ye discover, and that which ye conceal.E'r See the Prelim. Discourse, Sect. II.IaThe Apostle is only bound to preach: and God knoweth what ye bring to light, and what ye conceal.·A114B100C5DSay, Evil and good shall not be equally esteemed of, though the abundance of evil pleaseth thee;s therefore fear GOD, O ye of understanding, that ye may be happy.Es For judgment is to be made of things not from their plenty or scarcity, but from their intrinsic good or bad qualities.6 6 Al Beidwi.ISAY: The evil and the good shall not be valued alike, even though the abundance of evil please thee; therefore fear God, O ye of understanding! that it may be well with you.·A114B101C5\· ATGod hath appointed the Caaba,36 the sacred house, to be a station for mankind, and the sacred month, and the offering, and its ornaments. This, that ye may know that God knoweth all that is in the heavens and on the earth, and that God hath knowledge of everything. Know that God is severe in punishing, and that God is Forgiving, Merciful.T A36 That is, Cube-House. Maison Carre. It is also commonly called the Bait Ullah, House of God. The Caaba is an oblong massive structure 55 ft. in length, 45 in breadth, and the height somewhat greater than the length. At the S.E. corner is the famous Hajar El-Aswad, or Black Stone, according to Lieut. Burton, an undoubted aerolite. It is figured in Mr. Muir's "Life of Mahomet." The Caaba stands in an open parallelogram of about 500 ft. by 530 ft. and is surrounded by colonnades, the pillan·AyGOD hath appointed the Caaba, the holy house, an establishment for mankind; and hath ordained the sacred month,q and the offering, and the ornaments hung thereon.q This hath he done that ye might know that GOD knoweth whatsoever is in heaven and on earth, and that GOD is omniscient. Know that GOD is severe in punishing, and that GOD is also ready to forgive, and merciful. yAo That is, the place where the practice of their religious ceremonies is chiefly established; where those who are under any apprehension of danger may find a sure asylum, and the merchant certain gain, &c.4 4 Idem. p Al Beidwi understands this of the month of Dhulhajja, wherein the ceremonies of the pilgrimage are performed; but Jallaloddin supposes all the four sacred months are here intended.5 5 See the Prelim Disc. Sect. VII q See before, p. 73. · Brs of which, made of various marbles, some Egyptian but mostly Meccan, stand in a quadruple row on the east side, and three deep on the other sides, and amount to 554. It has been rebuilt several times, but has not been materially altered since A.H. 1040.>··A114B102C5DGod hath not ordained anything concerning Bahra, nor Sba, nor Wasla, nor Hmi,u but the unbelievers have invented a lie against GOD: and the greater part of them do not understand.Au These were the names given by the pagan Arabs to certain camels or sheep which were turned loose to feed, and exempted from common services, in some particular cases; having their ears slit, or some other mark, that they might be known; and this they did in honour of their gods.1 Which superstitions are here declared to be no ordinances of God, but the inventions of foolish men. 1 See the Prelim. Disc. Sect. VIGod hath not ordained anything on the subject. of Bahira, or Saba, or Wasila, or Hami;37 but the unbelievers have invented this lie against God: and most of them had no understanding. ·A~O true believers, inquire not concerning things, which, if they be declared unto you, may give you pain;t but if ye ask concerning them when the Koran is sent down, they will be declared unto you: GOD pardoneth you as to these matters; for GOD is ready to forgive, and gracious. People who have been before you formerly inquired concerning them; and afterwards disbelieved therein.~At The Arabs continually teasing their prophet with questions, which probably he was not always prepared to answer, they are here ordered to wait, till GOD should think fit to declare his pleasure by some farther revelation; and, to abate their curiosity, they are told, at the same time, that very likely the answers would not be agreeable to their inclinations. Al Beidwi says, that when the pilgrimage was first commanded, Sorka Ebn Malec asked Mohammed whether they were obliged to perfo·Berm it every year? To this question the prophet at first turned a deaf ear, but being asked it a second and a third time, he at last said, No; but if I had said yes it would have become a duty, and, if it were a duty, ye would not be able to perform it; therefore give me no trouble as to things wherein I give you none: whereupon this passage was revealed.S A[O believers! ask us not of things which if they were told might only pain you; but if ye ask of such things when the entire Koran shall have been sent down, they will be declared to you: God will pardon you for this, for God is Forgiving, Gracious. They who were before you, asked concerning such things, and afterwards quickly disbelieved therein[X¶FDand ye were on the brink of a pit of fire, and he delivered you thence. Thus GOD declareth unto you his signs, that ye may be directed.FiGems of Divine Mysteries, p. 49, paragraph 66 http://bahai-library.com/writings/bahaullah/gems.html#fnB45IAnd when ye were on the brink of the pit of fire, he drew you back from it. Thus God clearly sheweth you his signs that ye may be guided;¶GA97B100C3DLet there be people among you who invite to the best religion; and command that which is just, and forbid that which is evil; and they shall be happy.F`The Secret of Divine Civilization, p. 95 http://bahai-library.com/writings/abdulbaha/sdc/95.htmlGMG: that there may be among you a people who invite to the good, and enjoin the just, and forbid the wrong. These are they with whom it shall be well.IAnd that there may be among you a people who invite to the Good, and enjoin the Just, and forbid the Wrong. These are they with whom it shall be well.¶HA97B101C3··A114B103C5DAnd when it was said unto them, Come unto that which GOD hath revealed, and to the apostle; they answered, That religion which we found our fathers to follow is sufficient for us. What, though their fathers knew nothing and were not rightly directed?IAnd when it was said to them, "Accede to that which God hath sent down, and to the Apostle:" they said, "Sufficient for us is the faith in which we found our fathers." What! though their fathers knew nothing, and had no guidance?·A114B104C5DO true believers, take care of your souls! He who erreth shall not hurt you, while ye are rightly directed:x unto GOD shall ye all return, and he will tell you that which ye have done.Ex This was revealed when the infidels reproached those who embraced Mohammedism and renounced their old idolatry, that by so doing they arraigned the wisdom of their forefathers.2 2 Al Beidwi.2 · A·I·A A·@C·E·B·ACE A·F·A·D·I·D·D·A·A·I·D·I·A A· A·A A·E·I¸AC¸I¸A¸AJ¸DJ¸ D¸ D¸ F¸E¸I¸ ¸AF¸ A¸E¸AJ¸E¸ I¸"A¸%D¸&A A¸(D¸+ABDF B¸-ACE¸0I¸2D¸4D¸5A¸9D¸;D¸<AB A¸>AAC¸@D¸BI¸D· A37 Names given to the sacred animals which were marked and allowed to range for pasture at liberty. The dedicated mother-camel was the Saiba; the Wasila included also goats or ewes; the eleventh female offspring of the camel was Bahira; the dedicated stallion was Hami. These forms of superstition grew up, obviously, from a remote period, out of the intense affection of the Bedouin for his flocks, especially his horses and camels.}·IO believers! take heed to yourselves.38 He who erreth shall not hurt you when ye have the "guidance:" to God shall ye all return, and He will tell you that which ye have done.J38 Lit. on you your souls.·A114B105C5AO true believers, let witnesses be taken between you, when death approaches any of you, at the time of making the testament; let there be two witnesses, just men, from among you;y or two others of a different tribe or faith from yourselves,z if ye be journeying in the earth, and the accident of death befall you. Ye shall shut them both up, after the afternoon prayer,a and they shall swear by GOD, if ye doubt them, and they shall say, We will not sell our evidence for a bribe, although theB person concerned be one who is related to us, neither will we conceal the testimony of GOD, for then should we certainly be of the number of the wicked.··A114B106C5AhBut if it appear that both have been guilty of iniquity, two others shall stand up in their place, of those who have convicted them of falsehood, the two nearest in blood, and they shall swear by GOD, saying, Verily our testimony is more true than the testimony of these two, neither have we prevaricated; for then should we become of the number of the unjust.h AbBut if it shall be made clear that both have been guilty of a falsehood, two others of those who have convicted them thereof, the two nearest in blood shall stand up in their place, and they shall swear by God, "Verily our witness is more true than the witness of these two; neither have we advanced anything untrue, for then should we be of the unjust."b·A114B107C5DThis will be easier, that men may give testimony according to the plain intention thereof, or fear lest a different oath be given, after their oath. Therefore fear GOD, and hearken; for GOD directeth not the unjust people.b8u7I,To him will we make easy the path to misery:8A16B12C92D5Verily unto us appertaineth the direction of mankind:I7And what shall his wealth avail him when he goeth down?9A16B13C92D3and ours is the life to come, and the present life.ITruly mans guidance is with Us:A16B14C92D:Wherefore I threaten you with fire which burneth fiercely,I#And Ours, the Future and the Past.;A16B15C92D=which none shall enter to be burned except the most wretched;I)I warn you therefore of the flaming fire;A16B18C92D!who giveth his substance in alms,I%But the God-fearing shall escape it,-· AO believers! let there be witnesses between you, when death draweth nigh to any of you, at the time of making the testament; two witnessesjust men from among yourselves, or two others of a different tribe from yourselvesif ye be journeying in the earth, and the calamity of death surprise you. Ye shall shut them both up, after the prayer; and if ye doubt them, they shall swear by God, "We will not take a bribe though the party be of kin to us, neither will we conceal the testimony of God,B) for then we should be among the wicked."·Ay That is, of your kindred or religion. z They who interpret these words of persons of another religion, say they are abrogated, and that the testimony of such ought not to be received against a Moslem.3 3 Idem. a In case there was any doubt, the witnesses were to be kept apart from company, lest they should be corrupted, till they gave their evidence, which they generally did when the afternoon prayer was over, because that was the time of peoples assembling in public, or, say somBe, because the guardian angels then relieve each other, so that there would be four angels to witness against them if they gave false evidence. But others suppose they might be examined after the hour of any other prayer, when there was a sufficient assembly.4 4 Idem. ··A114B108C5DOn a certain dayc shall GOD assemble the apostles, and shall say unto them, What answer was returned you, when ye preached unto the people to whom ye were sent? They shall answer, We have no knowledge, but thou art the knower of secrets.dA3c That is, on the day of judgment. d That is, we are ignorant whether our proselytes were sincere, or whether they apostatized after our deaths; but thou well knowest, not only what answer they gave us, but the secrets of their hearts, and whether they have since continued firm in their religion or not.3IOne day will God assemble the Apostles, and say, "What reply was made to you?" They shall say, "We have no knowledge, but Thou art the Knower of Secrets."·A114B109C5DWhen GOD shall say, O Jesus son of Mary, remember my favor towards thee, and towards thy mother; when I strengthened thee with the holy spirit,e that thou shouldest speak unto men in the cradle, and when thou wast grown up;f·Ab The occasion of the preceding passage is said to have been this. Tamn al Dri and Addi Ebn Yzid, both Christians, took a journey into Syria to trade, in company with Bodeil, the freed man of Amru Ebn al As, who was a Moslem. When they came to Damascus, Bodeil fell sick, and died, having first wrote down a list of his effects on a piece of paper, which he hid in his baggage, without acquainting his companions with it, and desired them only to deliver what he had to his friends of theB tribe of Sahm. The survivors, however, searching among his goods, found a vessel of silver of considerable weight, and inlaid with gold, which they concealed, and on their return delivered the rest to the deceaseds relations, who, finding the list of Bodeils writing, demanded the vessel of silver of them, but they denied it; and the affair being brought before Mohammed, these words, viz., O true believers, take witnesses, &c., were revealed, and he ordered them to be sworn at the pulpi·Ct in the mosque, just as afternoon prayer was over, and on their making oath that they knew nothing of the plate demanded, dismissed them. But afterwards, the vessel being found in their hands, the Sahmites, suspecting it was Bodeils, charged them with it, and they confessed it was his, but insisted that they had bought it of him, and that they had not produced it because they had no proof of the bargain. Upon this they went again before Mohammed, to whom these words, And if it appear, D&c., were revealed; and thereupon Amru Ebn al As and al Motalleb Ebn Abi Refa, both of the tribe of Sahm, stood up, and were sworn against them; and judgment was given accordingly.1 1 Al Beidwi.IThus will it be easier for men to bear a true39 witness, or fear lest after their oath another oath be given. Therefore fear God and hearken; for God guideth not the perverse.J939 Lit. upon its face, i.e. according to its plain scope.·E2e See chapter 2, p. 10. f See chapter 3, p. 37.IWhen He shall say: O Jesus! Son of Mary! call to mind my favour upon thee and upon thy mother, when I strengthened thee with the Holy Spirit, that thou shouldest speak40 to men alike in the cradle, and when grown up;J40 See Evang. Infant. c. 1, Invenimus in libro Josephi Pontificis qui vixit tempore Christi, Jesum locutum esse, et quidem cum in cunis jaceret, etc. The date of verse 108 to the end is uncertain.·A114B110C5Aand when I taught thee the scripture, and wisdom and the law, and the gospel: and when thou didst create of clay as it were the figure of a bird, by my permission, and didst breathe thereon, and it became a bird, by my permission, and thou didst heal one blind from his birth, and the leper, by my permission;g and when thou didst bring forth the dead from their graves by my permission; and when I withheld the children of Israel from killing thee,h when thou hadst come unto them with evident··A114B111C5DAnd when I commanded the apostles of Jesus saying, Believe in me, and in my messenger; they answered, We do believe; and do thou bear witness that we are resigned unto thee.IAnd when I revealed unto the Apostles, "Believe on me and on my Sent One," they said, "We believe; and bear thou witness that we are Muslims."·A114B112C5DRemember when the apostles said, O Jesus son of Mary, is thy LORD able to cause a table to descend unto us from heaven?i He answered, Fear GOD, if ye be true believers.1·BW miracles, and such of them as believed not said, This is nothing but manifest sorcery.EE!g See ibid. h See ibid. p. 38. AAnd when I taught thee the Scripture, and Wisdom, and the Law, and the Evangel: and thou didst create of clay, as it were, the figure of a bird, by my leave, and didst breathe into it, and by my leave it became a bird; and thou didst heal the blind and the leper, by my leave; and when, by my leave, thou didst bring forth the dead; and when I withheld the children of Israel from thee, when thou hadst come to them with clear tokens: and such of them as believed not said, "This is nought but Bplain sorcery;"41J41 Precisely the same expression is applied to our Lord in the Arabic Evang. Infanti, c. 36 at the end, which also relates the story of the Birds.·Ai This miracle is thus related by the commentators. Jesus having, at the request of his followers, asked it of God, a red table immediately descended, in their sight, between two clouds, and was set before them; whereupon he rose up, and having made the ablution, prayed, and then took off the cloth which covered the table, saying, In the name of GOD, the best provider of food. What the provisions were with which this table was furnished is a matter wherein the expositors are not agreed.B One will have them to be nine cakes of bread and nine fishes; another bread and flesh; another, all sorts of food, except flesh; another all sorts of food, except bread and flesh; another, all except bread and fish; another, one fish, which had the taste of all manner of food; and another, fruits of paradise; but the most received tradition is that when the table was uncovered, there appeared a fish ready dressed, without scales or prickly fins, dropping with fat, having salt placed at i··A114B113C5DThey said, We desire to eat thereof, and that our hearts may rest at ease, and that we may know that thou hast told us the truth, and that we may be witnesses thereof.IThey said"We desire to eat therefrom, and to have our hearts assured; and to know that thou hast indeed spoken truth to us, and to be witnesses thereof."·A114B114C5AJesus the son of Mary said, O GOD our LORD, cause a table to descend unto us from heaven, that the day of its descent may become a festival dayk unto us, unto the first of us, and unto the last of us, and a sign from thee; and do thou provide food for us, for thou art the best provider.A>k Some say the table descended on a Sunday, which was the reason of the Christians observing that day as sacred. Others pretend this day is still kept among them as a very great festival; and it seems as if the story had its rise from an imperfect notion of Christs last supper and the institution of the Eucharist.>·Cts head and vinegar at its tail, and round it all sorts of herbs, except leeks, and five loaves of bread, on one of which there were olives, on the second honey, on the third butter, on the fourth cheese, and on the fifth dried flesh. They add that Jesus, at the request of the apostles, showed them another miracle, by restoring the fish to life, and causing its scales and fins to return to it, at which the standers-by being affrighted, he caused it to become as it was before; that 1,300 mDen and women, all afflicted with bodily infirmities or poverty, ate of these provisions, and were satisfied, the fish remaining whole as it was at first; that then the table flew up to heaven in the sight of all; and every one who had partaken of this food were delivered from their infirmities and misfortunes; and that it continued to descend for forty days together at dinner-time, and stood on the ground till the sun declined, and was then taken up into the clouds. Some of the Mohammedan·E writers are of opinion that this table did not really descend, but that it was only a parable; but most think the words of the Korn are plain to the contrary. A further tradition is, that several men were changed into swine for disbelieving this miracle, and attributing it to magic art; or, as others pretend, for stealing some of the victuals from off it.1 Several other fabulous circumstances are also told, which are scarce worth transcribing.2 Idem, al Thalabi. 2 Vide Marracc. in AlFc. p. 238, &c. IRemember when the Apostles42 said"O Jesus, Son of Mary! is thy Lord able to send down a furnished TABLE to us out of Heaven?" He said"Fear God if ye be believers." ·FcKitb-i-qn, part I, paragraph 22, p. 23 http://bahai-library.com/writings/bahaullah/iqan/iq-1.htmG/Lord, send down upon us Thy bread from heaven. IJesus, Son of Mary, said"O God, our Lord! send down a table to us out of Heaven, that it may become a recurring festival to us, to the first of us and to the last of us, and a sign from thee; and do thou nourish us, for thou art the best of nourishers."·A114B115C5DGOD said, Verily I will cause it to descend unto you; but whoever among you shall disbelieve hereafter, I will surely punish him with a punishment, wherewith I will not punish any other creature.IAnd God saidVerily, I will cause it to descend unto you; but whoever among you after that shall disbelieve, I will surely chastise him with a chastisement, wherewith I will not chastise any other creature.43JH43 Comp. 1 Cor. xi. 27, sqq.Muhammad obviously refers to the Eucharist.·A114B116C5· A42 Ar. El-hawariyin, a different word from that used for Jesus, Hud, Saleh, and the other apostles par excellence. The root of the word is the thiopic hawyra, to go, send; hence the Church is called in thiopic the Beth chrestyan ant hawariyat, i.e. Apostolic. See, however, the note on Thilo's Cod. Apoc. p. 152, who derives from the root hur, to be white, pure; hence, friends, helpers.··A114B117C5A#I have not spoken to them any other than what thou didst command me; namely, Worship GOD, my LORD and your LORD: and I was a witness of their actions while I staid among them; but since thou hast taken me to thyself,l thou hast been the watcher over them; for thou art witness of all things.#Ai Or, since thou hast caused me to die: but as it is a dispute among the Mohammedans whether Christ actually died or not, before his assumption,3 and the original may be translated either way, I have chosen the former expression, which leaves the matter undecided. 3 See cap. 3, p. 38. A"I spake not to them aught but that which thou didst bid me'Worship God, my Lord and your Lord;' and I was a witness of their actions while I stayed among them; but since thou hast taken me to Thyself, Thou hast Thyself watched them, and Thou art witness of all things:·A114B118C5·DfIf thou punish them, they are surely thy servants; and if thou forgive them, thou art mighty and wise.Iw"If Thou punish them, they are Thy servants, and if Thou forgive them. . . .44 Thou, verily, art the Mighty, the Wise!"J,44 Thou hast a right to do so as their Lord.·A114B119C5AGOD will say, This day shall their veracity be of advantage unto those who speak truth; they shall have gardens wherein rivers flow, they shall remain therein forever: GOD hath been well pleased in them, and they have been well pleased in him. This shall be great felicity.IGod will sayThis day shall their truth advantage the truthful. Gardens shall they have 'neath which the rivers flow, and remain therein for ever: God is well pleased with them and they with Him. This shall be the great bliss.·A114B120C5DfUnto GOD belongeth the kingdom of heaven and of earth, and of whatever therein is; and he is almighty.·A~And when GOD shall say unto Jesus, at the last day, O Jesus son of Mary, hast thou said unto men, Take me and my mother for two gods, beside GOD? He shall answer, Praise be unto thee! it is not for me to say that which I ought not; if I had said so, thou wouldest surely have known it: thou knowest what is in me, but I know not what is in thee; for thou art the knower of secrets.~ ArAnd when God shall say"O Jesus, Son of Mary: hast thou said unto mankind'Take me and my mother as two Gods, beside God?"' He shall say"Glory be unto Thee! it is not for me to say that which I know to be not the truth; had I said that, verily thou wouldest have known it: Thou knowest what is in me, but I know not what is in Thee; for Thou well knowest things unseen!r·IUnto God belongeth the sovereignty of the Heavens and of the Earth, and of all that they contain; and He hath power over all things.·A89B0C6·A89B0C6·A89B0C6D CHAPTER VI.ISURA VI.CATTLE [LXXXIX.]·A89B0C6D&ENTITLED, CATTLE;m REVEALED AT MECCA.nEm This chapter is so entitled, because some superstitious customs of the Meccans, as to certain cattle, are therein incidentally mentioned. n Except only six verses, or, say others, three verses, which are taken notice of in the notes.IMECCA.165 Verses·A89B0C6D%IN THE NAME OF THE MOST MERCIFUL GOD.I3In the Name of God, the Compassionate, the Merciful·A89B1C6DPRAISE be unto GOD, who hath created the heavens and the earth, and hath ordained the darkness and the light; nevertheless they who believe not in the LORD equalize other gods with him.IPRAISE be to God, who hath created the Heavens and the Earth, and ordained the darkness and the light! Yet unto their Lord do the infidels give peers!·A89B2C6·Dand they have gainsaid the truth, after that it hath come unto them: but a message shall come unto them, concerning that which they have mocked at.pEp That is, they shall be convinced of the truth which they have made a jest of, when they see the punishment which they shall suffer for so doing, both in this world and the next; or when they shall see the glorious success of Mohammedism.IAnd now, after it hath reached them, have they treated the truth itself as a lie. But in the end, a message as to that which they have mocked, shall reach them.·A89B6C6AYDo they not consider how many generations we have destroyed before them? We had established them in the earth in a manner wherein we have not established you;q we sent the heaven to rain abundantly upon them, and we gave them rivers which flowed under their feet: yet we destroyed them in their sins, and raised up other generations after them.Y·DIt is he who hath created you of clay; and then decreed the term of your lives; and the prefixed term is with him:o yet do ye doubt thereof.Eo By the last term some understand the time of the resurrection. Others think that by the first term is intended the space between creation and death, and by the latter, that between death and the resurrection.IHe it is who created you of clay then decreed the term of your life: and with Him is another prefixed term for the resurrection. Yet have ye doubts thereof!·A89B3C6DsHe is GOD in heaven and in earth; he knoweth what ye keep secret, and what ye publish, and knoweth what ye deserve.I|And He is God in the Heavens and on the Earth! He knoweth your secrets and your disclosures! and He knoweth what ye deserve.·A89B4C6D^There came not unto them any sign, of the signs of their LORD, but they retired from the same;IhNever did one single sign from among the signs of their Lord come to them, but they turned away from it;·A89B5C6~··A89B7C6DAlthough we had caused to descend unto thee a book written on paper, and they had handled it with their hands, the unbelievers had surely said, This is no other than manifest sorcery.FfKitb-i-qn, part II, paragraph 244, p. 219 http://bahai-library.com/writings/bahaullah/iqan/iq-2.htmGAnd had We sent down unto Thee a Book written on parchment, and they had touched it with their hands, the infidels would surely have said 'This is naught but palpable sorcery.' IAnd had we sent down to thee a Book written on parchment, and they had touched it with their hands, the infidels had surely said, "This is nought but plain sorcery."·A89B8C6DThey said, Unless an angel be sent down unto him, we will not believe. But if we had sent down an angel, verily the matter had ben decreed,r and they should not have been borne with, by having time granted them to repent.h·Aq i.e., We had blessed them with greater power and length of prosperity than we have granted you, O men of Mecca.1 Mohammed seems here to mean the ancient and potent tribes of Ad and Thamd, &c.2 1 Al Beidwi. 2 See the Prelim. Disc. Sect. I. p. 5, &c. ADSee they not how many generations we have destroyed before them? We had settled them on the earth as we have not settled you, and we sent down the very heavens upon them in copious rains, and we made the rivers to flow beneath their feet: yet we destroyed them in their sins, and raised up other generations to succeed them.D··A89B9C6DAnd if we had appointed an angel for our messenger, we should have sent him in the form of a man,s and have clothed him before them, as they are clothed.Es As Gabriel generally appeared to Mahommed; who, though a prophet, was not able to bear the sight of him when he appeared in his proper form, much less would others be able to support it.IAnd if we had appointed an angel, we should certainly have appointed one in the form of a man, and we should have clothed him before them in garments like their own.2J2 See Sura xli. 13, p. 193.·A89B10C6DOther apostles have been laughed to scorn before thee, but the judgment which they made a jest of encompassed those who laughed them to scorn.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.htmlG@BWC: Truly other apostles have been laughed to scorn before Thee·Ar That is to say, As they would not have believed, even if an angel had descended to them from heaven, GOD has shown his mercy in not complying with their demands; for if he had, they would have suffered immediate condemnation, and would have been allowed no time for repentance.IThey say, too, "Unless an angel be sent down to him. . . ." But if we had sent down an angel, their judgment would have come on them at once,1 and they would have had no respite:J1 Lit. their affair would have been decided. In that case there would no longer have been an opportunity for the warnings of the prophets and for repentance, but the angels would at once have executed the divine judgments.·IMoreover, apostles before thee have been laughed to scorn: but that which they laughed to scorn encompassed the mockers among them!·A89B11C6DmSay, Go through the earth, and behold what hath been the end of those, who accused our prophets of imposture.I]SAY: Go through the land: then see what hath been the end of those who treated them as liars.·A89B12C6A Say, Unto whom belongeth whatsoever is in heaven and earth? Say, Unto GOD, He hath prescribed unto himself mercy. He will surely gather you together on the day of resurrection; there is no doubt of it. They who destroy their own souls are those who will not believe. ASAY: Whose is all that is in the Heavens and the Earth? SAY: God's. He had imposed mercy on Himself as a law. He will surely assemble you on the Resurrection day; there is no doubt of it. They who are the authors of their own ruin, are they who will not believe.·A89B13C6·D\Unto him is owing whatsoever happeneth by night or by day; it is he who heareth and knoweth.I`His, whatsoever hath its dwelling in the night and in the day! and He, the Hearing, the Knowing!·A89B14C6ASay, Shall I take any other protector than GOD, the creator of heaven and earth, who feedeth all and is not fed by any? Say, Verily I am commanded to be the first who professeth Islm,t and it was said unto me, Thou shalt by no means be one of the idolaters.E4t That is, the first of my nation.1 1 Al Beidwi. A SAY: Other than God shall I take as Lord, maker of the Heavens and of the Earth, who nourisheth all, and of none is nourished? SAY: Verily, I am bidden to be the first of those who surrender them to God (profess Islam): and, be not thou of those who join gods with God. ·A89B15C6DWSay, Verily I fear, if I should rebel against my LORD, the punishment of the great day:,··A89B20C6DThey unto whom we have given the scripture know our apostle, even as they know their own children;x but they who destroy their own souls will not believe.Ex See chapter 2, p. 16.IThey to whom we have given the Book, recognise him (Muhammad) as they do their own children:3 but they who are the authors of their own perdition are they who will not believe.J3 See Sura [xc.] xiii. 36.·A89B21C6DWho is more unjust than he who inventeth a lie against GOD,y or chargeth his signs with imposture? Surely, the unjust shall not prosper.Eey Saying the angels are the daughters of GOD, and intercessors for us with him, &c.3 3 Al Beidwi.IAnd who more wicked than he who inventeth a lie concerning God, or who treateth our signs as lies? Verily those wicked ones shall not prosper.4 ·IUSAY: Verily, I fear, should I rebel against my Lord, the punishment of the great day.·A89B16C6Dwfrom whomsoever it shall be averted on that day, God will have been merciful unto him; this will be manifest salvation.ItFrom whomsoever it shall be averted on that day, He will have had mercy on him: and this will be the manifest bliss.·A89B17C6DIf GOD afflict thee with any hurt, there is none who can take it off from thee, except himself; but if he cause good to befall thee, he is almighty;FTA Travelers Narrative, p. 55 http://bahai-library.com/writings/abdulbaha/tn/55.htmlGLEGB: if God toucheth thee with a hurt there is no dispeller thereof save HimIIf God touch thee with trouble, none can take it off but He: and if He visit thee with goodit is He whose power is over all things;·A89B18C6DEhe is the supreme Lord over his servants, and he is wise and knowing.IKAnd He is the Supreme over his servants; and He is the Wise, the Cognisant!·A89B19C6·ASay, What thing is the strongest in bearing testimony?u Say, GOD; he is witness between me and you. And this Koran was revealed unto me, that I should admonish you thereby, and also those unto whom it shall reach. Do ye really profess that there are other gods together with GOD? Say, I do not profess this. Say, Verily he is one GOD; and I am guiltless of what ye associate with him.A=u This passage was revealed when the Koreish told Mohammed that they had asked the Jews and Christians concerning him, who assured them they found no mention or description of him in their books of scripture, Therefore, said they, who bears witness to thee, that thou art the apostle of GOD?2 2 Idem, Jallaloddin.= · AlSAY: What thing is weightiest in bearing witness? SAY: God is witness between me and you; and this Koran hath been revealed to me that I should warn you by it, and all whom it shall reach. What! will ye really bear witness that there are other gods with God? SAY: I bear no such witness. SAY: Verily, He is one God, and truly am guiltless of what ye join with Him.l··A89B22C6DAnd on the day of resurrection we will assemble them all; then will we say unto those who associated others with God, Where are your companions,z whom ye imagined to be those of God?E#z i.e., Your idols and false gods.IAnd on "the Day" we will gather them all together: then will we say to those who joined gods with God, "Where are those companion-gods of yours, as ye supposed them?"·A89B23C6DkBut they shall have no other excuse, than that they shall say, by GOD our LORD, we have not been idolaters.IgThen shall they find no other excuse than to say, "By God our Lord! we joined not companions with Him."·A89B24C6DBehold, how they lie against themselves, and what they have blasphemously imagined to be the companion of God flieth from them.aEga That is, their imaginary deities prove to be nothing, and disappear like vain phantoms and chimeras.IXBehold! how they lie against themselvesand the gods of their own inventing desert them!·A89B25C66· A"4 This denunciation is repeated in eleven other passages of the Koran, and coupled with the known reverence of the early Muslims for what they considered as the word of God, must have greatly tended to secure the revelations of the Prophet from being in any way tampered with and corrupted."··A89B26C6DAnd they will forbid others from believing therein, and will retire afar off from it; but they will destroy their own souls only, and they are not sensible thereof.IsAnd they will forbid it, and depart from it:but they are only the authors of their own perdition, and know it not.·A89B27C6DIf thou didst see when they shall be set over the fire of hell! and they shall say, Would to GOD we might be sent back into the world; we would not charge the signs of our LORD with imposture, and we would become true believers:IIf thou couldst see when they shall be set over the fire, and shall say, "Oh! would we might be sent back! we would not treat the signs of our Lord as lies! we would be of the believers."·A89B28C6Dnay, but that is become manifest unto them, which they formerly concealed;c and though they should be sent back into the world, they would surely return to that which was forbidden them; and they are surely liars.*·AThere is of them who hearkeneth unto thee when thou readest the Korn;b but we have cast veils over their hearts, that they should not understand it, and a deafness in their ears: and though they should see all kinds of signs, they will not believe therein; and their infidelity will arrive to that height that they will even come unto thee, to dispute with thee. The unbelievers will say, This is nothing but silly fables of ancient times.ALb The persons here meant were Abu Sofin, al Wald, al Nodar, Otha, Abu Jahl, and their comrades, who went to hear Mohammed repeat some of the Korn; and Nodar being asked what he said, answered, with an oath, that he knew not, only that he moved his tongue, and told a parcel of foolish stories, as he had done to them.4 4 Idem.L w· AcSome among them hearken unto thee: but we have cast veils over their hearts that they should not understand the Koran, and a weight into their ears: and though they should see all kinds of signs, they will refuse all faith in them, until when they come to thee, to dispute with thee, the infidels say, "Verily, this is nothing but fables of the ancients."cU·IBut if thou couldest see when they shall be set before their Lord! He shall say to them, "Is not this it6 in truth?" They shall say, "Yea, by our Lord!" "Taste then," saith He, "the torment, for that ye believed not!"J6 The Resurrection, etc.¸A89B31C6A;They are lost who reject as a falsehood the meeting of GOD in the next life, until the houre cometh suddenly upon them. Then will they say, Alas! for that we have behaved ourselves negligently in our lifetime; and they shall carry their burdens on their backs;f will it not be evil which they shall be loaden with?;·Ec Their hypocrisy and vile actions; nor does their promise proceed from any sincere intention of amendment, but from the anguish and misery of their condition.5 5 Idem.IAye! that hath become clear5 to them which they before concealed; but though they should return, they would surely go back to that which was forbidden them; for they are surely liars!J\5 They are self-convicted of their own hypocrisy and of the hollowness of their professions.·A89B29C6D^And they said, There is no other life than our present life; neither shall we be raised again.I`And they say, "There is no other than our life in this world, neither shall we be raised again."·A89B30C6ABut if thou couldest see, when they shall be set before their LORD!d He shall say unto them, Is not this in truth come to pass? They shall answer, Yea, by our LORD. God shall say, Taste therefore the punishment due unto you, for that ye have disbelieved.Ed viz., In order for judgment.g¸¸A89B32C6DThis present life is no other than a play and a vain amusement; but surely the future mansion shall be better for those who fear God: will they not therefore understand?IThe life in this world is but a play and pastime; and better surely for men of godly fear will be the future mansion! Will ye not then comprehend?¸A89B33C6DNow we know that what they speak grieveth thee: yet they do not accuse thee of falsehood; but the ungodly contradict the signs of GOD.gAmg That is, it is not thou but GOD whom they injure by their impious gainsaying of what has been revealed to thee. It is said that Abu Jahl once told Mohammed that they did not accuse him of falsehood, because he was known to be a man of veracity, but only they did not believe the revelations which he brought them; which occasioned this passage.3 3 Al Beidwi.m¸Ae The last day is here called the hour, as it is in scripture;6 and the preceding expression of meeting GOD on that day is also agreeable to the same.7 6 1 John v. 25, &c. 7 1 Thess. iv. 17. f When an infidel comes forth from his grave, says Jallaloddin, his works shall be represented to him under the ugliest form that ever he beheld, having a most deformed countenance, a filthy smell, and a disagreeable voice; so that he shall cry out, GOD defend me from thee, what art thou? I nevBer saw anything more detestable! To which the figure will answer, Why dost thou wonder at my ugliness? I am thy evil works;1 thou didst ride upon me while thou wast in the world; but now will I ride upon thee, and thou shalt carry me. and immediately it shall get upon him; and whatever he shall meet shall terrify him, and say, Hail, thou enemy of God, thou art he who was meant by (these words of the Korn), and they shall carry their burdens, &c.2 1 See Miltons Paradise Lost, bk. ii O¸C' v. 737, &c. 2 See also cap. 3, p. 48. ALost are they who deny the meeting with God until "the Hour" cometh suddenly upon them! Then will they say, "Oh, our sighs for past negligence of this hour!" and they shall bear their burdens on their back! Will not that be evil with which they shall be burdened?¸¸A89B35C6AIf their aversion to thy admonitions be grievous unto thee, if thou canst seek out a den whereby thou mayest venetrate into the inward parts of the earth, or a ladder by which thou mayest ascend into heaven, that thou mayest show them a sign, do so, but thy search will be fruitless; for if GOD pleased he would bring them all to the true direction: be not therefore one of the ignorant.Ei In this passage Mohammed is reproved for his impatience in not bearing with the obstinacy of his countrymen, and for his indiscreet desire of effecting what GOD hath not decreed, namely, the conversion and salvation of all men.5 5 Idem.A;Kitb-i-qn, part II, paragraph 116, p. 110 http://bahai-library.com/writings/bahaullah/iqan/iq-2.htm Summons of the Lord of Hosts (Sriy-Haykal, paragraph 244) http://bahai-library.com/writings/bahaullah/slh/haykal.html#fnr.37 A Travelers Narrative, p. 74 http://bahai-library.com/writings/abdulbaha/tn/74.html;¸A h i.e., Thou has been acquainted with the stories of several of the preceding prophets; what persecutions they suffered from those to whom they were sent, and in what manner GOD supported them and punished their enemies, according to his unalterable promise.4 4 Idem. IBefore thee have apostles already been charged with falsehood: but they bore the charge and the wrong with constancy, till our help came to them;for none can change the words of God. But this history of His Sent Ones hath already reached thee."¸¸A89B36C6DHe will give a favorable answer unto those only who shall hearken with attention: and GOD will raise the dead; then unto him shall they return.ITo those only who shall lend an ear will He make answer: as for the dead, God will raise them up; then unto Him shall they return.¸A89B37C6DThe infidels say, Unless some sign be sent down unto him from his LORD, we will not believe: answer, Verily GOD is able to send down a sign: but the greater part of them know it not.kEk Being both ignorant of GODS almighty power, and of the consequence of what they ask, which might prove their utter destruction.IThey say, "Unless a sign be sent down to him from his Lord. . . ." SAY: Verily, God is able to send down a sign; but the greater part of them know it not.¸A89B38C6=¸INow know we that what they speak vexeth thee:7 But it is not merely thee whom they charge with falsehood, but the ungodly gainsay the signs of God. AC7 Abu Jahl had said: "Muhammad speaks truth, and he never said a falsehood; but, if the Banu Chosai, who enjoy already the offices of bearing the standard, of providing the pilgrims with water, and of keeping the keys of the Kaaba, should also obtain the Prophetship, what would remain for the other Koreisch." Kashaf in 1.C¸A89B34C6A1And apostles before thee have been accounted liars: but they patiently bore their being accounted liars, and their being vexed, until our help came unto them; for there is none who can change the words of GOD: and thou hast received some information concerning those who have been formerly sent from him.h1¸ABut if their opposition be grievous to Thee--if Thou canst, seek out an opening into the earth or a ladder into heaven. BWC: But if their opposition be grievous to Thee -- if Thou canst, seek out an opening into the earth or a ladder into heaven and bring to them a sign; yet if God wished, He could gather them unto true guidance; be Thou not, then, of the ignorant. EGB: And if their aversion be grievous unto thee, then, if thou art able to seek out a hole down into the earth, or a laddeBr up into the sky, that thou mayest show them a sign--[do so]: but if God pleased He would assuredly bring them all to the true guidance: be not therefore one of the ignorant. A.But if their estrangement be grievous to thee, and if thou art able to seek out an opening into the earth or a ladder into Heaven,8 that thou mightest bring them a sign. . . . Yes! But if God pleased, He would surely bring them, one and all, to the guidance! therefore be not thou one of the ignorant..¸J8 See Sura lii. 38, p. 65. These passages may allude to the ladder set up in a tower by Wacih ben Salamah, one of the ancient doorkeepers of the Caaba, by which he professed to mount up to God and receive divine Oracles. Freyt. Einl. p. 371.¸DThere is no kind of beast on earth, nor fowl which flieth with its wings, but the same is a people like unto you;l we have not omitted anything in the book of our decrees: then unto their LORD shall they return.nAl Being created and preserved by the same omnipotence and providence as ye are. m That is, in the preserved table, wherein GODS decrees are written, and all things which come to pass in this world, as well the most minute as the more momentous, are exactly registered.6 6 See the Prelim. Disc. Sect. IV. n For, according to the Mohammedan belief, the irrational animals will also be restored to life at the resurrection, that they may be brought to judgment, and have vengeance taken onBV them for the injuries they did one another while in this world.7 7 See ibid. p. 67.DINo kind of beast is there on earth nor fowl that flieth with its wings, but is a folk9 like you: nothing have we passed over in the Book:10 then unto their Lord shall they be gathered.¸J9 A community. Comp. Prov. xxx. 25, 26. Animals as well as mankind are under the control of God, are held within the limits of his decrees, are accountable to him, and will stand before him in the judgment. 10 Of the Eternal decrees.¸A89B39C6DThey who accuse our signs of falsehood are deaf and dumb, walking in darkness: GOD will lead into error whom he pleaseth, and whom he pleaseth he will put in the right way.IThey who gainsay our signs are deaf, and dumb, in darkness: God will mislead whom He pleaseth, and whom He pleaseth He will place upon the straight path.¸ A89B40C6DSay, What think ye? if the punishment of GOD come upon you, or the hour of the resurrection come upon you, will ye call upon any other than GOD, if ye speak truth?ISAY: What think ye? If the punishment of God were to come upon you, or "the Hour" were to come upon you, will ye cry to any other than God? Tell me, if ye speak the truth?¸ A89B41C6> B of Koreish, the most noble among all the Arabians, and of which was Mohammed himself, were the posterity of Fehr, surnamed Koreish, the son of Malec, the son of al Nadr, who was descended in a right line from Ismael. Some writers say that al Nadr bore the surname of Koreish, but the more received opinion is that it was his grandson Fehr, who was so called because of his intrepid boldness, the word being a diminutive of Karsh, which is the name of a sea monster, very strong and daring; thChough there be other reasons given for its imposition.6 6 Vide Gagnier, Vie de Mah. t. I, p. 44 and 46.DI3In the Name of God, the Compassionate, the Merciful¸ Dyea, him shall ye call upon, and he shall free you from that which ye shall ask him to deliver you from, if he pleaseth; and ye shall forget that which ye associated with him.oA!o That is, ye shall then forsake your false gods, when ye shall be effectually convinced that GOD alone is able to deliver you from eternal punishment. But others rather think that this forgetting will be the effect of the distress and terror which they will then be in.8 8 Al Beidwi.!IYes! to Him will ye cry: and if He please He will deliver you from that ye shall cry to Him to avert, and ye shall forget the partners ye joined with Him.¸ A89B42C6DWe have already sent messengers unto sundry nations before thee, and we afflicted them with trouble and adversity that they might humble themselves:IAlready have we sent apostles to nations that were before thee, and we laid hold on them with troubles and with straits in order that they might humble themselves:¸ A89B43C6|¸ Dyet when the affliction which we sent came upon them, they did not humble themselves; but their hearts became hardened, and Satan prepared for them that which they committed.IYet, when our trouble came upon them, they did not humble themselves; but their hearts were hardened, and Satan pre-arranged for them11 their course of conduct.J)11 Or, embellished, made it fair-seeming.¸ A89B44C6AAnd when they had forgotten that concerning which they had been admonished, we opened unto them the gates of all things;p until, while they were rejoicing for that which had been given them, we suddenly laid hold on them, and behold, they were seized with despair;Ep That is, we gave them all manner of plenty; that since they took no warning by their afflictions, their prosperity might become a snare to them, and they might bring down upon themselves swifter destruction.¸Exq Laying them before you in different views, and making use of arguments and motives drawn from various considerations.ISAY: What think ye? If God should take away your hearing and your sight and set a seal upon your hearts, what god beside God would restore them to you? See! how we vary our wondrous verses (signs)! yet they turn away from them!¸A89B47C6DSay unto them, What think ye? if the punishment of GOD come upon you suddenly, or in open view;r will any perish, except the ungodly people?E]r That is, says al Beidwi, either without any previous notice, or after some warning given.IuSAY: What think ye? If the punishment of God come on you suddenly or foreseen,12 shall any perish except the impious?J+12 Lit. openly, i.e. preceded by some sign.¸A89B48C6DWe send not our messengers otherwise than bearing good tidings and denouncing threats. Whoso therefore shall believe and amend, on them shall no fear come, neither shall they be grieved:¸ F|Summons of the Lord of Hosts (Sriy-i-Mulk, paragraph 99) http://bahai-library.com/writings/bahaullah/slh/muluk.html#fnr.78GXAnd when they had forgotten their warnings, We set open to them the gates of all things,IAnd when they had forgotten their warnings, we set open to them the gates of all things, until, as they were rejoicing in our gifts, we suddenly laid hold upon them, and lo! they were plunged into despair,¸A89B45C6Dvand the utmost part of the people which had acted wickedly was cut off: praise be unto GOD, the LORD of all creatures!IhAnd the uttermost part of that impious people was cut off. All praise be to God, the Lord of the Worlds!¸A89B46C6DSay, what think ye? if GOD should take away your hearing and your sight, and should seal up your hearts; what god besides GOD will restore them unto you? See how variously we show forth the signs of God's unity;q yet do they turn aside from them.¸IWe send not our Sent Ones but as heralds of good news and warners; and whoso shall believe and amend, on them shall come no fear, neither shall they be sorrowful:¸A89B49C6Dpbut whoso shall accuse our signs of falsehood, a punishment shall fall on them, because they have done wickedly.IiBut whoso shall charge our signs with falsehood, on them shall fall a punishment for their wicked doings.¸A89B50C6ASay, I say not unto you, The treasures of GOD are in my power: neither do I say, I know the secrets of God: neither do I say unto you, Verily I am an angel: I follow only that which is revealed unto me. Say, Shall the blind and the seeing be held equal? do ye not therefore consider? ASAY: I say not to you, "In my possession are the treasures of God;" neither say I, "I know things secret;" neither do I say to you, "Verily, I am an angel:" Only what is revealed to me do I follow. SAY: Shall the blind and the seeing be esteemed alike? Will ye not then reflect?¸¸A89B51C6DPreach it unto those who fear that they shall be assembled before their LORD: they shall have no patron nor intercessor, except him; that peradventure they may take heed to themselves.IAnd warn those who dread their being gathered to their Lord, that patron or intercessor they shall have none but Him,to the intent that they may fear Him!¸A89B52C6ADrive not away those who call upon their LORD morning and evening, desiring to see his face;s it belongeth not unto thee to pass any judgment on them,t nor doth it belong unto them to pass any judgment on thee: therefore if thou drive them away, thou wilt become one of the unjust.V¸¸A89B53C6DThus have we proved some part of them by other part, that they may say, Are these the people among us unto whom GOD hath been gracious?u Doth not GOD most truly know those who are thankful?Eu That is to say, the noble by those of mean extraction, and the rich by the poor; in that GOD chose to call the latter to the faith before the former.2 2 Al Beidwi.IThus have we made proof of some of them by others, that they may say, "Are these they among us to whom God hath been gracious?" Doth not God best know the thankful?¸A89B54C6AAnd when they who believe in our signs shall come unto thee, say, Peace be upon you. Your LORD hath prescribed unto himself mercy; so whoever among you worketh evil through ignorance, and afterwards repenteth and amendeth; unto him will he surely be gracious and merciful. ¸As These words were occasioned when the Koreish desired Mohammed not to admit the poor or more inferior people, such as Ammr, Soheib, Khobbb, and Salmn, into his company, pretending that then they would come and discourse with him; but he refusing to turn away any believers, they insisted at least that he should order them to rise up and withdraw when they came, which he agreed to do. Others say that the chief men of Mecca expelled all the poor out of their city, bidding them go to MohBammed; which they did, and offered to embrace his religion; but he made some difficulty to receive them, suspecting their motive to be necessity, and not real conviction;1 whereupon this passage was revealed. 1 Idem, Jallaloddin. t i.e., Rashly to decide whether their intentions be sincere or not; since thou canst not know their heart, and their faith may possibly be more firm than that of those who would persuade thee to discard them.¸ ¸F|Summons of the Lord of Hosts (Sriy-i-Mulk, paragraph 97) http://bahai-library.com/writings/bahaullah/slh/muluk.html#fnr.77GYThrust not away those who cry to their Lord at morn and even, craving to behold His face. AAnd thrust not thou away those who cry to their Lord at morn and even, craving to behold his face. It is not for thee in anything to judge of their motives, nor for them in anything to judge of thee. If thou thrust them away thou wilt be of the doers of wrong.¸¸A89B55C6D^Thus have we distinctly propounded our signs, that the path of the wicked might be made known.I\Thus have we distinctly set forth our signs, that the way of the wicked might be made known.¸A89B56C6DSay, Verily I am forbidden to worship the false deities which ye invoke, besides GOD. Say, I will not follow your desires; for then should I err, neither should I be one of those who are rightly directed.ISAY: Forbidden am I to worship those whom ye call on beside God. SAY: I will not follow your wishes; for then should I have gone astray, and should not be of the guided.¸A89B57C6ASay, I behave according to the plain declaration, which I have received from my LORD; but ye have forged lies concerning him. That which ye desire should be hastened, is not in my power;x judgment belongeth only unto GOD; he will determine the truth; and he is the best discerner.¸Ex This passage is an answer to the audacious defiances of the infidels, who bad Mohammed, if he were a true prophet, to call for a shower of stones from heaven, or some other sudden and miraculous punishment, to destroy them.3 3 Idem.ISAY: I act upon proofs from my Lord, but ye treat them as falsehoods. That punishment which ye desire to be hastened is not in my power; judgment is with God only: He will declare the truth; and He is the best settler of disputes.¸A89B58C6DSay, If what ye desire should be hastened were in my power, the matter had been determined between me and you:y but GOD well knoweth the unjust.Emy For I should ere now have destroyed you, out of zeal for GODS honour, had it been in my power.4 4 Idem.ISAY: If what ye would hasten on, were in my power, the matter between me and you had been decided: but God best knoweth the impious.¸A89B59C6¸ AAnd when they who believe in our signs come to thee, SAY: Peace be upon you! Your Lord hath laid down for himself a law of mercy; so that if any one of you commit a fault through ignorance, and afterwards turn and amend, He surely will be Gracious, Merciful.¸¸A89B60C6DIt is he who causeth you to sleep by night, and knoweth what ye merit by day; he also awaketh you therein, that the prefixed term of your lives may be fulfilled; then unto him shall ye return, and he shall declare unto you that which ye have wrought.IIt is He who taketh your souls at night,15 and knoweth what ye have merited in the day: then he awaketh you therein, that the set life-term may be fulfilled: then unto Him shall ye return; and then shall be declare to you that which ye have wrought.J15 That is, during sleep. See Sura xxxix. 43, p. 258. Or, layeth to rest. Mar. renders literally, defungi faciet vos, id est, obdormiscere. Thus also Beidh. But see the use of the same word in the next verse.¸A89B61C6DHe is supreme over his servants, and sendeth the guardian angels to watch over you,a until, when death overtaketh one of you, our messengersb cause him to die: and they will not neglect our commands.¸J13 The Rabbins speak of the three keys in the hand of God. Tr. Tanith, fol. x. 14 On the preserved tablet, on which are written the decrees of God.~¸AEWith him are the keys of the secret things; none knoweth them besides himself: he knoweth that which is on the dry land and in the sea; there falleth no leaf, but he knoweth it; neither is there a single grain in the dark parts of the earth, neither a green thing, nor a dry thing, but it is written in the perspicuous book.zEE;z i.e., The preserved table, or register of GODS decrees.FfKitb-i-qn, part II, paragraph 210, p. 191 http://bahai-library.com/writings/bahaullah/iqan/iq-2.htmGMThere is neither a thing green nor sere but it is noted in the unerring Book, A"And with Him are the keys13 of the secret things; none knoweth them but He: He knoweth whatever is on the land and in the sea; and no leaf falleth but He knoweth it; neither is there a grain in the darknesses of the earth, nor a thing green or sere, but it is noted in a distinct writing.14"¸ ISAY: Who rescueth you from the darkness of the land and of the sea, when humbly and secretly ye cry to Him"If thou rescue us from this, we will surely be of the thankful?"¸!A89B64C6DhSay, GOD delivereth you from them, and from every grief of mind; yet afterwards ye give him companions.fE"f Returning to your old idolatry.I^SAY: God rescueth you from them, and from every strait: yet afterwards ye give Him companions!¸"A89B65C6ASay, He is able to send on you a punishment from above you,g or from under your feet,h or to engage you in dissension, and to make some of you taste the violence of others. Observe how variously we show forth our signs, that peradventure they may understand.¸"¸#A89B66C6DThis people hath accused the revelation which thou hast brought of falsehood, although it be the truth. Say, I am not a guardian over you: every prophecy hath its fixed time of accomplishment; and he will hereafter know it.IBut thy people hath accused the Koran of falsehood, though it be the truth: SAY: I am not in charge of you: To every prophecy is its set time, and bye-and-bye ye shall know it!¸$A89B67C6DWhen thou seest those who are engaged in cavilling at, or ridiculing our signs, depart from them, until they be engaged in some other discourse: and if Satan cause thee to forget this precept, do not sit with the ungodly people after recollection.IAnd when thou seest those who busy themselves with cavilling at our signs, withdraw from them till they busy themselves in some other subject: and if Satan cause thee to forget this, sit not, after recollection, with the ungodly people:17J17 Comp. Sura [cx.] 1x. 13.¸%A89B68C6¸Eza See the Prelim. Disc. Sect. IV. b That is, the angel of death and his assistants.5 5 See the Prelim. Disc. Sec. IV.ISupreme over his servants, He sendeth forth guardians who watch over you, until, when death overtaketh any one of you, our messengers take his soul, and fail not:¸A89B62C6DAfterwards shall they return unto GOD, their true LORD: doth not judgment belong unto him? he is the most quick in taking an account.cE"c See the Prelim. Disc. Sect. IV.IpThen are they returned to God their Lord, the True. Is not judgment His? Swiftest He, of those who take account!¸ A89B63C6DSay, Who delivereth you from the darknessd of the land, and of the sea, when ye call upon him humbly and in private, saying, Verily if thou deliver use from these dangers, we will surely be thankful?Eod That is, the dangers and distresses. e The Cufic copies read it in the third person, if he deliver us, &c.¸%D|They who fear God are not at all accountable for them, but their duty is to remember that they may take heed to themselves.iAi And therefore need not be troubled at the indecent and impious talk of the infidels, provided they take care not to be infected by them. When the preceding passage was revealed, the Moslems told their prophet that if they were obliged to rise up whenever the idolaters spoke irreverently of the Korn, they could never sit quietly in the temple, nor perform their devotions there; whereupon these words were added.3 3 Idem, Jallaloddin.INot that they who fear God are to pass any judgment upon them, but the object of recollection is that they may continue to fear Him.¸&A89B69C6¸"AWg That is, by storms from heaven, as he destroyed the unbelieving people of Noah, and of Lot, and the army of Abraha, the lord of the elephant.1 1 Al Beidwi. h Either by drowning you, as he did Pharaoh and his host, or causing the earth to open and swallow you up, as happened to Korah, or (as the Mohammedans name him) Karun.2 2 Idem.W ASAY: It is He who hath power to send on you a punishment from above you, or from beneath your feet, or to clothe you with discord,16 and to make some of you to taste the violence of others. See how variously we handle the wondrous verses, that haply they may become wise!J316 Or, to perplex you (by dividing you into) sects.¸&¸'A89B70C6ASay, Shall we call upon that, besides GOD, which can neither profit us, nor hurt us? and shall we turn back on our heels, after that GOD hath directed us; like him whom the devils have infatuated, wandering amazedly in the earth, and yet having companions who call him into the true direction, saying, Come unto us? Say, the direction of GOD is the true direction; we are commanded to resign ourselves unto the LORD of all creatures; ASAY: Shall we, beside God, call upon those who can neither help nor hurt us? Shall we turn upon our heel after that God hath guided us? Like some bewildered man whom the Satans have spell-bound in the desert, though his companions call him to the true guidance, with, "Come to us!" SAY: Verily, guidance from God, that is the true guidance; and we are commanded to surrender ourselves to the Lord of the Worlds.¸(A89B71C6%¸&AAbandon those who make their religion a sport and a jest; and whom the present life hath deceived: and admonish them by the Koran, that a soul becometh liable to destruction for that which it committeth: it shall have no patron nor intercessor besides GOD: and if it could pay the utmost price of redemption, it would not be accepted from it. They who are delivered over to perdition for that which they have committed shall have boiling water to drink, and shall suffer a grievous punishment,B because they have disbelieved. ¸& AAnd quit those who make their religion a sport and a pastime, and whom this present life hath deceived: warn them hereby that every soul will be consigned to doom for its own works: patron or intercessor, beside God, shall it have none: and could it compensate with fullest compensation, it would not be accepted from it. They who for their deeds shall be consigned to doomfor them are draughts of boiling water, and a grievous torment; for that they believed not!¸(Dand it is also commanded us, saying, Observe the stated times of prayer, and fear him; for it is he before whom ye shall be assembled.I_And observe ye the times of prayer, and fear ye God: for it is He to whom ye shall be gathered.¸)A89B72C6DlIt is he who hath created the heavens and the earth in truth; and whenever he saith unto a thing, Be, it is.ImAnd it is He who hath created the Heavens and the Earth, in truth, and when He saith to a thing, "Be," it is.¸*A89B73C6DHis word is the truth; and his will be the kingdom on the day whereon the trumpet shall be sounded:k he knoweth whatever is secret, and whatever is public; he is the wise, the knowing.E"k See the Prelim. Disc. Sect. IV.FrMemorials of the Faithful (within pp. 191-204, Thirih) http://bahai-library.com/writings/abdulbaha/mf/sec-69.htmlIHis word is the truth: and His the kingdom, on the day when there shall be a blast on the trumpet: He knoweth alike the unseen and the seen: and He is the Wise, the Cognisant.¸+¸+A89B74C6DCall to mind when Abraham said unto his father Azer,l Dost thou take images for gods?m Verily I perceive that thou and thy people are in a manifest error.Al This is the name which the Mohammedans give to Abrahams father, named in scripture Terah. However, some of their writers pretend that Azer was the son of Terah,1 and DHerbelot says that the Arabs always distinguish them in their genealogies as different persons; but that because Abraham was the son of Terah according to Moses, it is therefore supposed (by European writers) that Terah is the same with the Azer of the Arabs.2 How true this observation may be in relation to some author¸+¸,A89B75C6DyAnd thus did we show unto Abraham the kingdom of heaven and earth, that he might become one of those who firmly believe.nEn That is, we gave him a right apprehension of the government of the world and of the heavenly bodies, that he might know them all to be ruled by GOD, by putting him on making the following reflections.IuAnd thus did we shew Abraham the kingdom of the Heavens and of the Earth,19 that he might be stablished in knowledge.J19 Comp. Gen. xv. 5.¸-A89B76C6DAnd when the night overshadowed him, he saw a star, and he said, This is my LORD;o but when it set, he said, I like not gods which set.¸+Bs, I cannot say, but I am sure it cannot be true of all; for several Arab and Turkish writers expressly make Azer and Terah the same person.3 Azer, in ancient times, was the name of the planet Mars, and the month of March was so called by the most ancient Persians; for the word originally signifying fire (as it still does,) it was therefore given by them and the Chaldeans to that planet,4 which partaking, as was supposed, of a fiery nature, was acknowledged by the Chaldeans and Assyrians Cas a god or planetary deity, whom in old times they worshipped under the form of a pillar: whence Azer became a name among the nobility, who esteemed it honourable to be denominated from their gods,5 and is found in the composition of several Babylonish names. For these reasons a learned author supposes Azer to have been the heathen name of Terah, and that the other was given him on his conversion.6 Al Beidwi confirms this conjecture, saying that Azer was the name of the idol which he w¸+Dorshipped. It may be observed that Abrahams father is also called Zarah in the Talmud and Athar by Eusebius. 1 Tarkh Montakhab, apud DHerbel. Bibl. Orient. p. 12. 2 DHerbel. ibid. 3 Al Beidwi, Jallaloddin, Yahya, Ebn Shohnah, Mirat Kainat, &c. Vide etiam Pharhang Jehang-hiri, apud Hyde de Rel. Vet. Persar. p. 68. 4 Hyde, ibid. p. 63. 5 Idem, ibid. p. 64. 6 Idem, ibid. p. 62. m That Azer, or Terah, was an idolater is allowed on all hands; nor can it be denied, since he is eExpressly said in scripture to have served strange gods.7 The eastern authors unanimously agree that he was a statuary, or carver of idols; and he is represented as the first who made images of clay, pictures only having been in use before,8 and taught that they were to be adored as gods.9 However, we are told his employment was a very honourable one,10 and that he was a great lord, and in high favour with Nimrod, whose son-in-law he was,11 because he made his idols for him, and was excel¸+Flent in his art. Some of the Rabbins say Terah was a priest, and chief of the order.12 7 Josh. xxiv. 2, 14. 8 Epiphan. adv. Hr. l. r, p. 7, 8. 9 Suidas in Lexico, voce epx. 10 Vide Hyde, ubi sup. p. 63. 11 DHerbel. ubi sup. 12 Shalshel. hakkab. p. 94. IAnd remember when Abraham said to his father Azar,18 Takest thou images as gods? Verily, I see that thou and thy people are in manifest error. A18 Azar. This form is probably borrowed from Athar, as Terah is called by Eusebius. See Maracci Prodr. iv. 90. Compare a similar narrative (Midr. Rabbah on Gen. par. 17) in which Abraham is given over by his idolatrous father Zarah to Nimrod, who says, "We will adore the Fire:" "Rather," said Abraham, "the water which puts out fire." "The Water then""Rather the clouds that bear the water." "The Clouds then""Rather the wind which scatters the clouds." "The Wind then""Rather man who endurf¸-¸.A89B77C6DAnd when he saw the moon rising, he said, This is my LORD; but when he saw it set, he said, Verily if my LORD direct me not, I shall become one of the people who go astray.IAnd when he beheld the moon uprising, "This," said he, "is my Lord:" but when it set, he said, "Surely, if my Lord guide me not, I shall surely be of those who go astray."¸/A89B78C6DAnd when he saw the sun rising, he said, This is my LORD, this is the greatest; but when it set, he said, O my people, verily I am clear of that which ye associate with God:IAnd when he beheld the sun uprise, he said, "This is my Lord; this is greatest." But when it set, he said, "O my people! I share not with you the guilt of joining gods with God;¸0A89B79C6DuI direct my face unto him who hath created the heavens and the earth; I am orthodox, and am not one of the idolaters.¸+ Bes the wind." Whereupon Abraham was thrown into the furnace. It is quite possible that in what follows, Muhammad may have intended to imply that Abraham had renounced the Sabian starworship of his fathers, and to vindicate him from the habit of consulting the stars attributed to him by the Talmudists. Shabbath, fol. 156, col. 1. "Abraham replied, I have consulted my Astrology." Comp. Rashi on Gen. xv. 5. See Maim. Yad Hachaz. vii. 6.¸-Ao Since Abrahams parents were idolaters, it seems to be a necessary consequence that himself was one also in his younger years; the scripture not obscurely intimates as much,1 and the Jews themselves acknowledge it.2 At what age he came to the knowledge of the true God and left idolatry, opinions are various. Some Jewish writers tell us he was then but three years old,3 and the Mohammedans likewise suppose him very young, and that he asked his father and mother several shrewd questionsB when a child.4 Others, however, allow him to have been a middle-aged man at that time.5 Maimonides, in particular, and R. Abraham Zacuth think him to have been forty years old, which age is also mentioned in the Korn. But the general opinion of the Mohammedans is that he was about fifteen or sixteen.6 As the religion wherein Abraham was educated was the Sabian, which consisted chiefly in the worship of the heavenly bodies,7 he is introduced examining their nature and properties, to sk¸-Ed. c. I, &c. 3 Tanchuma, Talmud, Nedarim, 32, I, et apud Maimon. Yad Hazz. ubi sup. 4 Vide DHerbel. Bibl. Orient. Art. Abraham. 5 Maimon. ubi sup. R. Abr. Zacuth in Sefer Juchasin, Shalshel. hakkab, &c. 6 Vide Hyde, ubi sup. p. 60, 61, et Hotting. Smegma Orient. p. 290, &c. Genebr. in Chron. 7 See the Prelim. Disc. Sect. I. p. 11. 8 Al Beidwi. 9 Joseph. Ant. l. I, c. 7. 10 R. Bechai, in Midrash. Vide Bartolocc. Bibl. Rabb. part i. p. 640. IAnd when the night overshadowed him, he beheld a star. "This," said he, "is my Lord:" but when it set, he said, "I love not gods which set."¸0II turn my face to him who hath created the Heavens and the Earth, following the right religion:20 I am not one of those who add gods to God."J20 See Sura xxi. 52.¸1A89B80C6A#And his people disputed with him: and he said, Will ye dispute with me concerning GOD? since he hath now directed me, and I fear not that which ye associate with him, unless that my LORD willeth a thing; for my LORD comprehendeth all things by his knowledge:p will ye not therefore consider?#Ep That is, I am not afraid of your false gods, which cannot hurt me, except GOD permitteth it, or is pleased to afflict me himself. AAnd his people disputed with him.He said: "Dispute ye with me about God, when He hath guided me? And I fear not the deities whom ye join with Him, for only by the will of my Lord have they any power:21 My Lord embraceth all things in His knowledge. Will ye not then consider?J021 Lit. unless that my Lord shall will anything.¸2A89B81C6¸-Cee whether they had a right to the worship which was paid them or not; and the first which he observed was the planet Venus, or, as others will have it, Jupiter.8 This method of Abrahams attaining to the knowledge of the supreme Creator of all things, is conformable to what Josephus writes, viz.: That he drew his notions from the changes which he had observed in the earth and the sea, and in the sun and the moon, and the rest of the celestial bodies; concluding that they were subject to Dthe command of a superior power, to whom alone all honour and thanks are due.9 The story itself is certainly taken from the Talmud.10 Some of the commentators, however, suppose this reasoning of Abraham with himself was not the first means of his conversion, but that he used it only by way of argument to convince the idolaters among whom he then lived. 1 Vide Josh. xxiv. 2, 14, and Hyde, ubi sup. p. 59. 2 Joseph. Ant. l. I, c. 7. Maimon. More Nev. part iii. c. 29, et Yad Hazzak. de I¸2DAnd how should I fear that which ye associate with God, since ye fear not to have associated with GOD that concerning which he hath sent down unto you no authority? which therefore of the two parties is the more safe, if ye understand aright?IAnd how should I fear what ye have joined with God, since ye fear not for having joined with Him that for which He hath sent you down no warranty? Which, therefore, of the two parties is more worthy of safety? Know ye that?¸3A89B82C6DwThey who believe, and clothe not their faith with injustice,q they shall enjoy security, and they are rightly directed.Edq By injustice, in this place, the commentators understand idolatry, or open rebellion against GOD.ImThey who believe, and who clothe not their faith with error.22 theirs is safety, and they are guided aright."JD22 Or, confuse not their faith with wrong, injustice, i.e. idolatry.¸4A89B83C6O¸4DAnd this is our argument wherewith we furnished Abraham that he might make use of it against his people: we exalt unto degrees of wisdom and knowledge whom we please; for thy LORD is wise and knowing.IThis is our reasoning with which we furnished Abraham against his people: We uplift to grades of wisdom whom we will; Verily thy Lord is Wise, Knowing.¸5A89B84C6DAnd we gave unto them Isaac and Jacob; we directed them both: and Noah had we before directed, and of his posterityr David and Solomon; and Job,s and Joseph, and Moses, and Aaron: thus do we reward the righteous:v¸5¸6A89B85C6DMand Zacharias, and John, and Jesus, and Elias;t all of them were upright men:Et See chapter 37.I=And Zachariah, John, Jesus, and Elias: all were just persons:¸7A89B86C6Deand Ismael, and Elisha,u and Jonas,u and Lot;y all these have we favored above the rest of the world;Eu This prophet was the successor of Elias, and, as the commentators will have it, the son of Okhtb, though the scripture makes him the son of Shaphat. x See chapters 10, 21, and 37. y See chapter 7, &c.IRAnd Ismael and Elisha and Jonas and Lot: all these have we favoured above mankind:¸8A89B87C6Dand also divers of their fathers, and their issue, and their brethren; and we chose them, and directed them into the right way.IAnd some of their fathers, and of their offspring, and of their brethren: and we chose them, and guided them into the straight way.¸9A89B88C6¸5Ar Some refer the relative his to Abraham, the person chiefly spoken of in this passage; some to Noah, the next antecedent, because Jonas and Lot were not (say they) of Abrahams seed; and others suppose the persons named in this and the next verse are to be understood as the descendants of Abraham, and those in the following verse as those of Noah.11 11 Al Beidwi. s The Mohammedans say he was of the race of Esau. See chapters 21 and 38.IAnd we gave him Isaac and Jacob, and guided both aright; and we had before guided Noah; and among the descendants of Abraham, David and Solomon, and Job and Joseph, and Moses and Aaron: Thus do we recompense the righteous:6¸;DThose were the persons whom GOD hath directed, therefore follow their direction. Say unto the inhabitants of Mecca, I ask of you no recompense for preaching the Koran; it is no other than an admonition unto all creatures.F`The Secret of Divine Civilization, p. 13 http://bahai-library.com/writings/abdulbaha/sdc/13.htmlG'MG: No pay do I ask of you for this... IThese are they whom God hath guided: follow therefore their guidance. SAY: No pay do I ask of you for this:23 Verily it is no other than the teaching for all creatures.J 23 Koran.¸