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Rodwell Suráh #	Verse #	Traditional Suráh #	Sale Translation	Sale's Notes	Bahá'í References (Central Figures)	Bahá'í Translation (Shoghi Effendi unless otherwise noted)	Bahá'í References (Special)	Rodwell Translation	Rodwell's notes
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8	0	1	CHAPTER I.					SURA I.1 [VIII.]	1 This Sura, which Nöldeke places last, and Muir sixth, in the earliest class of Meccan Suras, must at least have been composed prior to Sura xxxvii. 182,where it is quoted, and to Sura xv. 87, which refers to it. And it can scarcely be an accidental circumstance that the words of the first, second, and fifth verses do not occur in any other Suras of the first Meccan period as given by N”ldeke, but frequently in those of the second, which it therefore, in N”ldeke, opinion, immediately precedes. But this may be accounted for by its having been recast for the purposes of private and public devotion by Muhammad himself, which is the meaning probably of the Muhammadan tradition that it was revealed twice. It should also be observed that, including the auspicatory formula, there are the same number of petitions in this Sura as in the Lord's Prayer. It is recited several times in each of the five daily prayers, and on many other occassions, as in concluding a bargain, etc. It is termed "the Opening of the Book," "the Completion," "the Sufficing Sura," the Sura of Praise, Thanks, and Prayer," "the Healer," "the Remedy," "the Basis," "the Treasure," "the Mother of the Book," "the Seven Verses of Repetition." The Muhammadans always say "Amen" after this prayer, Muhammad having been instructed, says the Sonna, to do so by the Angel Gabriel.
8	0	1	ENTITLED, THE PREFACE, OR INTRODUCTION;a REVEALED AT MECCA.	a In Arabic al Fâtihat. This chapter is a prayer, and held in great veneration by the Mohammedans, who give it several other honourable titles; as the chapter of prayer, of praise, of thanksgiving, of treasure, &c. They esteem it as the quintessence of the whole Korân, and often repeat it in their devotions both public and private, as the Christians do the Lord’s Prayer.1 1 Vide Bobovium de Precib. Mohammed. p. 3, et seq.	1:all Tablets of Bahá’u’lláh Revelaed after the Kitáb-i-Aqdas (Tablet of Ishráqát, within pp. 99-134) link		1:all The Dawn-Breakers (Chapter V, p. 116) link	MECCA.–7 Verses
8	0	1	IN THE NAME OF THE MOST MERCIFUL GOD		Tablets of Bahá’u’lláh Revelaed after the Kitáb-i-Aqdas (Tablet of Ishráqát, within pp. 99-134) link	BWC: In the Name of God, the Compassionate, the Merciful	The Dawn-Breakers, Chapter III, p. 75 link	In the Name of God, the Compassionate, the Merciful
8	1	1	PRAISE be to GOD, the LORD of all creatures;b	b The original words are, Rabbi ‘lâlamîna, which literally signify Lord of the worlds; but âlamîna in this and other places of the Korân properly mean the three species of rational creatures, men, genii, and angels. Father Marracci has endeavoured to prove from this passage that Mohammed believed a plurality of worlds, which he calls the error of the Manichees, &c.:2 but this imputation the learned Reland has shown to be entirely groundless.3 2 In Prodromo ad Refut. Alcorani part iv. p. 76, et in notis ad Alc. c. I. 3 De Religion. Mohammed. p. 262				PRAISE be to God, Lord of the worlds!
8	2	1	the most merciful,					The compassionate, the merciful!
8	3	1	the king of the day of judgment.		Gems of Divine Mysteries, p. 58, paragraph 78 link	BWC: Lord of the Day of Reckoning!		King on the day of reckoning!
8	4	1	Thee do we worship, and of thee do we beg assistance.					Thee only do we worship, and to Thee do we cry for help.
8	5	1	Direct us in the right way,		The Seven Valleys (The Valley of Knowledge) link Tablets of the Divine Plan (9 Tablet to the Bahá’ís of the Southern States, within pp. 9-13) link Tablets of the Divine Plan (9 Tablet to the Bahá’ís of the Northeastern States, within pp. 59-67) link	MG: Guide Thou us on the straight path, O: Direct us to the straight path! O: Guide us to the straight path.		Guide Thou us on the straight path,2	2 Islam
8	6	1	in the way of those to whom thou hast been gracious; not of those against whom thou art incensed, nor of those who go astray.c	c This last sentence contains a petition, that GOD would lead the supplicants into the true religion, by which is meant the Mohammedan, in the Korân often called the right way; in this place more particularly defined to be, the way of those to whom GOD hath been gracious, that is, of the prophets and faithful who preceded Mohammed; under which appellations are also comprehended the Jews and Christians, such as they were in the times of their primitive purity, before they had deviated from their respective institutions; not the way of the modern Jews, whose signal calamities are marks of the just anger of GOD against them for their obstinacy and disobedience: nor of the Christians of this age, who have departed from the true doctrine of Jesus, and are bewildered in a labyrinth of error.4 This is the common exposition of the passage; though al Zamakhshari, and some others, by a different application of the negatives, refer the whole to the true believers; and then the sense will run thus: The way of those to whom thou hast been gracious, against whom thou art not incensed, and who have not erred. Which translation the original will very well bear. 4 Jallalo’ddin. Al Beidawi, &c.				The path of those to whom Thou hast been gracious;–with whom thou art not angry, and who go not astray.3	3 The following transfer of this Sura from the Arabic into the corresponding English characters may give some idea of the rhyming prose in which the Koran is written: Bismillahi 'rahhmani 'rrahheem. El-hamdoo lillahi rabi 'lalameen. Arrahhmani raheem. Maliki yowmi-d-deen. Eyaka naboodoo, wa‚yaka nest aeen. Ihdina 'ssirat almostakeem. Sirat alezeena anhamta aleihim, gheiri-'l mughdoobi aleihim, wala dsaleen. Ameen.
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91	0	2	CHAPTER II.					SURA II.–THE COW1 [XCI.]	1 The greater part of this, the oldest of the Medina Suras, was revealed in the early part of the second year of the Hejira and previously to the battle of Bedr.–The Hejira took place in the beginning of Muharram, or middle of April, A.D. 622. The numbers who emigrated with Muhammad at first, were about 150 persons. Medina is 250 miles north of Mecca, and ten days' journey.
91	0	2	ENTITLED, THE COW;d REVEALED PARTLY AT MECCA, AND PARTLY AT MEDINA.	d This title was occasioned by the story of the red heifer, mentioned p. 9.				MEDINA.–286 Verses
91	0	2	IN THE NAME OF THE MOST MERCIFUL GOD.					In the Name of God, the Compassionate, the Merciful
91	1	2	A. L. M.e There is no doubt in this book; it is a direction to the pious,	e As to the meaning of these letters, see the Preliminary Discourse, Sect. III.	Kitáb-i-Íqán, part II, paragraph 224, p. 202 link	Alif, Lam. Mim. No doubt is there about this Book: It is a guidance unto the God-fearing.		ELIF. LAM. MIM.2 No doubt is there about this Book: It is a guidance to the God-fearing,	2 Said to mean A mara li Muhammad, i.e. at the command of Muhammad; but see Sura 1xviii. p. 32.
91	2	2	who believe in the mysteriesf of faith, who observe the appointed times of prayer, and distribute alms out of what we have bestowed on them,	f The Arabic word is gheib, which properly signifies a thing that is absent, at a great distance, or invisible, such as the resurrection, paradise, and hell. And this is agreeable to the language of scripture, which defines faith to be the evidence of things not seen.1 1 Heb. xi. I. See also Rom. xxiv. 25; 2 Cor. iv. 18 and v. 7.				Who believe in the unseen,3 who observe prayer, and out of what we have bestowed on them, expend for God;	3 Death, Resurrection, Judgment, etc.
91	3	2	and who believe in that revelation, which hath been sent down unto thee and that which hath been sent down unto the prophets before thee,g and have firm assurance of the life to come:h	g The Mohammedans believe that GOD gave written revelations not only to Moses, Jesus, and Mohammed, but to several other prophets;2 though they acknowledge none of those which preceded the Korân to be now extant, except the Pentateuch of Moses, the Psalms of David, and the Gospel of Jesus; which yet they say were even before Mohammed’s time altered and corrupted by the Jews and Christians; and therefore will not allow our present copies to be genuine. 2 Vide Reland. de Relig. Moham. p. 34 and Dissert. de Samaritanis, p. 34, &c. h The original word al-âkherhat properly signifies the latter part of anything, and by way of excellence the next life, the latter or future state after death; and is opposed to al-donya, this world; and al-oula, the former or present life. The Hebrew word ahharith, from the same root, is used by Moses in this sense, and is translated latter end.3 3 Numb. xxiv. 20; Deut. viii. 16.				And who believe in what hath been sent down to thee, and in what hath been sent down before thee, and full faith have they in the life to come:
91	4	2	these are directed by their LORD, and they shall prosper.					These are guided by their Lord; and with these it shall be well.
91	5	2	As for the unbelievers, it will be equal to them whether thou admonish them, or do not admonish them; they will not believe.					As to the infidels, alike is it to them whether thou warn them or warn them not–they will not believe:
91	6	2	GOD hath sealed up their hearts and their hearing; a dimness covereth their sight, and they shall suffer a grievous punishment.					Their hearts and their ears hath God sealed up; and over their eyes is a covering. For them, a severe chastisement!
91	7	2	There are some who say, We believe in GOD, and the last day; but are not really believers:					And some4 there are who say, "We believe in God, and in the latter day:" Yet are they not believers!	4 The Jews.
91	8	2	they seek to deceive GOD, and those who do believe, but they deceive themselves only, and are not sensible thereof.					Fain would they deceive God and those who have believed; but they deceive themselves only, and know it not.
91	9	2	There is an infirmity in their hearts, and GOD hath increased that infirmity;i and they shall suffer a most painful punishment, because they have disbelieved.	i Mohammed here, and elsewhere frequently, imitates the truly inspired writers, in making GOD by operation on the minds of reprobates to prevent their conversion. This fatality or predestination, as believed by the Mohammedans, hath been sufficiently treated of in the Preliminary Discourse.				Diseased are their hearts! And that disease hath God increased creased to them. Their's a sore chastisement, for that they treated their prophet as a liar!
91	10	2	When one saith unto them, Act not corruptlyk in the earth; they reply, Verily we are men of integrity.l	k Literally corrupt not in the earth, by which some expositors understand the sowing of false doctrine, and corrupting people’s principles. l According to the explication in the preceding note, this word must be translated reformers, who promote true piety by their doctrine and example.				And when it is said to them, "Cause not disorders in the earth:" they say, "Nay, rather do we set them right."
91	11	2	Are not they themselves corrupt doers? but they are not sensible thereof.					Is it not that they are themselves the authors of disorder? But they perceive it not!
91	12	2	And when one saith unto them, Believe ye as othersm believe; they answer, Shall we believe as fools believe? Are not they themselves fools? but they know it not.	m The first companions and followers of Mohammed.4 4 Jallalo’ddin.				And when it is said to them, "Believe as other men have believed;" they say, "Shall we believe as the fools have believed?" Is it not that they are themselves the fools? But they know it not!
91	13	2	When they meet those who believe, they say, We do believe: but when they retire privately to their devils,n they say, We really hold with you, and only mock at those people:	n The prophet, making use of the liberty zealots of all religions have, by prescription, of giving ill language, bestows this name on the Jewish rabbins and Christian priests; though he seems chiefly to mean the former, against whom he had by much the greater spleen.				And when they meet the faithful they say, "We believe;" but when they are apart with their Satans5 they say, "Verily we hold with you, and at them we only mock."	5 The Jews and Christians, hostile to the mission of Muhammad.
91	14	2	GOD shall mock at them, and continue them in their impiety; they shall wander in confusion.		Selections from the Writings of the Báb (2 Excerpts from the Qayyúmu'l-Asmá, Chapter LXI, within pp. 60-61) link	BWC: ...the objects of ridicule, and We, in truth, aid them to wax in their iniquity.		God shall mock at them, and keep them long in their rebellion, wandering in perplexity.
91	15	2	There are the the men who have purchased error at the price of true direction: but their traffic hath not been gainful, neither have they been rightly directed.					These are they who have purchased error at the price of guidance: but their traffic hath not been gainful, neither are they guided at all.
91	16	2	They are like unto one who kindleth a fire,o and when it hath enlightened all around him,p GOD taketh away their lightq and leaveth them in darkness, they shall not see;	o In this passage, Mohammed compares those who believed not on him, to a man who wants to kindle a fire, but as soon as it burns up, and the flames give a light, shuts his eyes, lest he should see. As if he had said, You, O Arabians, have long desired a prophet of your own nation, and now I am sent unto you, and have plainly proved my mission by the excellence of my doctrine and revelation, you resist conviction, and refuse to believe in me; therefore shall God leave you in your ignorance. p The sense seems to be here imperfect, and may be completed by adding the words, He turns from it, shuts his eyes, or the like. q That is of the unbelievers, to whom the word their being in the plural, seems to refer; though it is not unusual for Mohammed, in affectation of the prophetic style, suddenly to change the number against all rules of grammar.				They are like one6 who kindleth a fire, and when it hath thrown its light on all around him. . . . God taketh away their light and leaveth them in darkness–they cannot see!–	6 Lit. the similitude of them is as the similitude of, etc.
91	17	2	they are deaf, dumb, and blind, therefore will they not repent.		Memorials of the Faithful (within pp. 131-134, Muhammad-Mustafa Baghdádí) link	MG: deaf, dumb, blind: therefore they shall not retrace their steps from error!		Deaf, dumb, blind: therefore they shall not retrace their steps from error!
91	18	2	Or like a stormy cloud from heaven, fraught with darkness, thunder, and lightning,r they put their fingers in their ears because of the noise of the thunder, for fear of death; GOD encompasseth the infidels:	r Here he compares the unbelieving Arabs to people caught in a violent storm. To perceive the beauty of this comparison, it must be observed, that the Mohammedan doctors say, this tempest is a type or image of the Korân itself: the thunder signifying the threats therein contained; the lightning, the promises; and the darkness, the mysteries. The terror of the threats makes them stop their ears, unwilling to hear truths so disagreeable; when the promises are read to them, they attend with pleasure; but when anything mysterious or difficult of belief occurs, they stand stock still, and will not submit to be directed.	Kitáb-i-Íqán, part II, paragraph 175, p. 164 link	They have thrust their fingers into their ears.		Or like those who, when there cometh a storm-cloud out of the Heaven, big with darkness thunder and lightning, thrust their fingers into their ears because of the thunder-clap, for fear of death! God is round about the infidels.
91	19	2	the lightning wanteth but little of taking away their sight; so often as it enlighteneth them, they walk therein, but when darkness cometh on them, they stand still; and if GOD so pleased, he would certainly deprive them of their hearing and their sight, for GOD is almighty. O men of Mecca, serve your LORD who hath created you, and those who have been before you: peradventure ye will fear him;					The lightning almost snatcheth away their eyes! So oft as it gleameth on them they walk on in it, but when darkness closeth upon them, they stop! And if God pleased, of their ears and of their eyes would he surely deprive them: verily God is Almighty! O men of Mecca7 adore your Lord, who hath created you and those who were before you: haply ye will fear Him	7 The people of Medina are generally addressed with "O ye who believe;" the Meccans, with "O men." Hence it has been inferred that from verse 19 (O men) to 37 inclusively, is of the Meccan period. The subjects treated of also lead to this conclusion.
91	20	2	who hath spread the earth as a bed for you, and the heaven as a covering, and hath caused water to descend from heaven, and thereby produced fruits for your sustenance. Set not up therefore any equals unto GOD, against your own knowledge.					Who hath made the earth a bed for you, and the heaven a covering, and hath caused water to come down from heaven, and by it hath brought forth fruits for your sustenance! Do not then wittingly give peers to God.
91	21	2	If ye be in doubt concerning that revelation which we have sent down unto our servant, produce a chapter like unto it, and call upon your witnesses besides GOD,s if ye say truth.	s i.e., Your false gods and idols.	Kitáb-i-Íqán, part II, paragraph 226, p. 205 link	And if ye be in doubt as to that which We have sent down to Our Servant, then produce a Surah like it, and summon your witnesses, beside God, if ye are men of truth.		And if ye be in doubt as to that which we have sent down to our servant, then produce a Sura like it, and summon your witnesses, beside God, if ye are men of truth:
91	22	2	But if ye do it not, nor shall ever be able to do it; justly fear the fire whose fuel is men and stones, prepared for the unbelievers.					But if ye do it not, and never shall ye do it, then fear the fire prepared for the infidels, whose fuel is men and stones:8	8 The statues of false gods.
91	23	2	But bear good tidings unto those who believe, and do good works, that they shall have gardens watered by rivers; so often as they eat of the fruit thereof for sustenance, they shall say, this is what we have formerly eaten of; and they shall be supplied with several sorts of fruit having a mutual resemblance to one another.t There shall they enjoy wives subject to no impurity, and there shall they continue forever.	t Some commentators1 approve of this sense, supposing the fruits of paradise, though of various tastes, are alike in colour and outward appearance: but others2 think the meaning to be, that the inhabitants of that place will find there fruits of the same or the like kinds as they used to eat while on earth. 1 Jallalo’ddin. 2 Al Zamakhshari.				But announce to those who believe and do the things that are right, that for them are gardens 'neath which the rivers flow! So oft as they are fed therefrom with fruit for sustenance, they shall say, "This same was our sustenance of old:" And they shall have its like given to them.9 Therein shall they have wives of perfect purity, and therein shall they abide for ever.	9 It will be an agreeable surprise to the blessed to have fruits, which at first sight resemble those of earth, but are infinitely more delicious,.
91	24	2	Moreover, GOD will not be ashamed to propound in a parable a gnat, or even a more despicable thing:u for they who believe will know it to be the truth from their LORD; but the unbelievers will say, What meaneth GOD by this parable? he will thereby mislead many, and will direct many thereby: but he will not mislead any thereby, except the transgressors,	u This was revealed to take off an objection made to the Korân by the infidels, for condescending to speak of such insignificant insects as the spider, the pismire, the bee, &c.3 3 Yahya.	The Secret of Divine Civilization, p. 73 link	MG: Many will He mislead by such parables and many guide: but none will He mislead thereby except the wicked...		Verily God is not ashamed to set forth as well the instance of a gnat10 as of any nobler object: for as to those who have believed, they know it to be the truth from their Lord; but as to the unbelievers, they will say, "What meaneth God by this comparison?" Many will He mislead by such parables and many guide: but none will He mislead thereby except the wicked,	10 Muhammad had been reproached for having drawn illustrations from the Ant, Bee, Spider, etc.
91	25	2	who make void the covenant of GOD after the establishing thereof, and cut in sunder that which GOD hath commanded to be joined, and act corruptly in the earth; they shall perish.					Who, after its establishment, violate the covenant of God,11 and cut in sunder what God hath bidden to be joined, and act disorderly on the Earth. These are they who shall suffer loss!	11 Concerning faith in Muhammad. See verse 39 below, note.
91	26	2	How is it that ye believe not in GOD? Since ye were dead, and he gave you life;x he will hereafter cause you to die, and will again restore you to life; then shall ye return unto him.	x i.e., Ye were dead while in the loins of your fathers, and he gave you life in your mothers wombs; and after death ye shall be again raised at the resurrection.4 4 Jallalo’ddin.				How can ye withhold faith from God? Ye were dead and He gave you life; next He will cause you to die; next He will restore you to life: next shall ye return to Him!
91	27	2	It is he who hath created for you whatsoever is on earth, and then set his mind to the creation of heaven, and formed it into seven heavens; he knoweth all things.					He it is who created for you all that is on Earth, then proceeded to the Heaven, and into seven12 Heavens did He fashion it: and He knoweth all things.	12 The number of the Heavens is borrowed from the Talmud, or traditions based upon it; but the idea probably has its root in the Scriptural expression, "Heaven of Heavens."
91	28	2	When thy LORD said unto the angels, I am going to place a substitute on earth;y they said, Wilt thou place there one who will do evil therein, and shed blood? but we celebrate thy praise, and sanctify thee. GOD answered, Verily I know that which ye know not;	y Concerning the creation of Adam, here intimated, the Mohammedans have several peculiar traditions. They say the angels, Gabriel, Michael, and Israfil, were sent by God, one after another, to fetch for that purpose seven handfuls of earth from different depths, and of different colours (whence some account for the various complexion of mankind5); but the earth being apprehensive of the consequence, and desiring them to represent her fear to God that the creature he designed to form would rebel against him, and draw down his curse upon her, they returned without performing God’s command; whereupon he sent Azraïl on the same errand, who executed his commission without remorse, for which reason God appointed that angel to separate the souls from the bodies, being therefore called the angel of death. The earth he had taken was carried into Arabia, to a place between Mecca and Tayef, where, being first kneaded by the angels, it was afterwards fashioned by God himself into a human form, and left to dry6 for the space of forty days, or, as others say, as many years, the angels in the meantime often visiting it, and Eblis (then one of the angels who are nearest to God’s presence, afterwards the devil) among the rest; but he, not contented with looking on it, kicked it with his foot till it rung and knowing God designed that creature to be his superior, took a secret resolution never to acknowledge him as such. After this, God animated the figure of clay and endued it with an intelligent soul, and when he had placed him in paradise, formed Eve out of his left side.7 5 Al Termedi, from a tradition of Abu Musa al Ashari 6 Kor. c. 55. 7 Khondamir. Jallalo’ddin. Comment. in Korân, &c. Vide D’Herbelot, Biblioth. Orient. p. 55.				When thy Lord said to the angels, "Verily, I am about to place one in my stead on earth,"13 they said, "Wilt thou place there one who will do ill therein and shed blood, when we celebrate thy praise and extol thy holiness?" God said, "Verily, I know what ye know not."	13 Lit. a caliph, vicegerent. "When the Holy One, Blessed be He, would create man, He took counsel with the Angels and said to them, We will make man in our image." Midr. Rabbah on Numb. iv. par. 19. Comp. Midr. on Gen. 1, par. 8, 17. Sanhedr. 38.
91	29	2	and he taught Adam the names of all things, and then proposed them to the angels, and said, Declare unto me the names of these things if ye say truth.					And he taught Adam the names of all things, and then set them before the angels,14 and said, "Tell me the names of these, if ye are endued with wisdom."15	14 "God said to the Angels, 'His wisdom is greater than yours.' Then brought he before them beasts, cattle, and birds, and asked for their names, but they knew them not. But when he had created man," etc. Midr. as above. 15 Or, if ye are truthful, or can make good a better claim to the vicegerency.
91	30	2	They answered, Praise be unto thee; we have no knowledge but what thou teachest us, for thou art knowing and wise.					They said, "Praise be to Thee! We have no knowledge but what Thou hast given us to know. Thou! Thou art the Knowing, the Wise."
91	31	2	GOD said, O Adam, tell them their names. And when he had told them their names, GOD said, Did I not tell you that I know the secrets of heaven and earth, and know that which ye discover, and that which ye conceal?z	z This story Mohammed borrowed from the Jewish traditions, which say that the angels having spoken of man with some contempt when God consulted them about his creation, God made answer that the man was wiser than they; and to convince them of it, he brought all kinds of animals to them, and asked them their names; which they not being able to tell, he put the same question to the man, who named them one after another; and being asked his own name and God’s name, he answered very justly, and gave God the name of JEHOVAH1. The angels’ adoring of Adam is also mentioned in the Talmud.2 1 Vide Rivin. Serpent. seduct. p. 56. 2 R. Moses Haddarshan, in Bereshit rabbah.				He said, "O Adam, inform them of their names." And when he had informed them of their names, He said, "Did I not say to you that I know the hidden things of the Heavens and of the Earth, and that I know what ye bring to light, and what ye hide?"
91	32	2	And when we said unto the angels, Worshipa Adam, they all worshipped him, except Eblis, who refused, and was puffed up with pride, and became of the number of unbelievers.b	a The original word signifies properly to prostrate one’s self till the forehead touches the ground, which is the humblest posture of adoration, and strictly due to GOD only; but it is sometimes, as in this place, used to express that civil worship or homage, which may be paid to creatures.3 3 Jallalo’ddin. b This occasion of the devil’s fall has some affinity with an opinion which has been pretty much entertained among Christians,4 viz., that the angels being informed of GOD’S intention to create man after his own image, and to dignify human nature by CHRIST’S assuming it, some of them, thinking their glory to be eclipsed thereby, envied man’s happiness, and so revolted. 4 Irenæus, Lact. Greg. Nyssen. &c.	Summons of the Lord of Hosts (Súriy-Haykal, paragraph 24) link Selections from the Writings of the Báb (2 Excerpts from the Qayyúmu'l-Asmá, Chapter LXVII, p. 64) link			And when we said to the angels, "Bow down and worship Adam," then worshipped they all, save Eblis.16 He refused and swelled with pride, and became one of the unbelievers.	16 In the name Eblis (diabolos) and in the honour claimed for Adam as a kind of Godman, there are traces of a Christian original, as well as in the identification of the serpent with Satan. Comp. Ps. civ. 4; Heb. i. 6. The Talmudists also enlarge on the honour paid to Adam. "Adam sat in the garden and the Angels brought him flesh and cooling wine." Sanhedr. 29. "In the hour when the Holy One, Blessed be He, created man, the Angels went astray in regard to him, and essayed to say before him, 'O Holy One!' then God permitted sleep to fall on him, and all knew that he was of earth." Midr. Rabbah on Gen. par. 8. It is possible that the Arabic word balas, a profligate, wicked person, may have influenced Muhammad in the formation of the word Eblis. See note, p. 185. Eblis is used in the Arabic version of the New Testament, for the probable date of which, see Tischendorf, Prol. p. 78.
91	33	2	And we said, O Adam, dwell thou and thy wife in the garden,c and eat of the fruit thereof plentifully wherever ye will; but approach not this tree,d lest ye become of the number of the transgressors.	c Mohammed, as appears by what presently follows, does not place this garden or paradise on earth, but in the seventh heaven.5 5 Vide Marracc. in Alc. p. 24. d Concerning this tree or the forbidden fruit, the Mohammedans, as well as the Christians, have various opinions. Some say it was an ear of wheat; some will have it to have been a fig-tree, and others a vine.6 The story of the Fall is told, with some further circumstances, in the beginning of the seventh chapter. 6 Vide ibid. p. 22.				And we said, "O Adam! dwell thou and thy wife in the Garden, and eat ye plentifully therefrom wherever ye list; but to this tree come not nigh, lest ye become of the transgressors."
91	34	2	But Satan caused them to forfeit paradise,e and turned them out of the state of happiness wherein they had been; whereupon we said, Get ye down,f the one of you an enemy unto the other; and there shall be a dwelling-place for you on earth, and a provision for a season.	e They have a tradition that the devil offering to get into paradise to tempt Adam, was not admitted by the guard; whereupon he begged of the animals, one after another, to carry him in, that he might speak to Adam and his wife; but they all refused him except the serpent, who took him between two of his teeth, and so introduced him. They add that the serpent was then of a beautiful form, and not in the shape he now bears.7 7 Vide ibid. f The Mohammedans say that when they were cast down from paradise, Adam fell on the isle of Ceylon or Serendib, and Eve near Joddah (the port of Mecca) in Arabia; and that after a separation of 200 years, Adam was, on his repentance, conducted by the angel Gabriel to a mountain near Mecca, where he found and knew his wife, the mountain being thence named Arafat; and that he afterwards retired with her to Ceylon, where they continued to propagate their species.8 It may not be improper here to mention another tradition concerning the gigantic stature of our first parents. Their prophet, they say, affirmed Adam to have been as tall as a high palm-tree;9 but this would be too much in proportion, if that were really the print of his foot, which is pretended to be such, on the top of a mountain in the isle of Ceylon, thence named Pico de Adam, and by the Arab writers Rahûn, being somewhat above two spans long10 (though others say it is 70 cubits long, and that when Adam set one foot here, he had the other in the sea)11; and too little, if Eve were of so enormous a size, as is said, when her head lay on one hill near Mecca, her knees rested on two others in the plain, about two musket-shots asunder.12 8 D’Herbelot, Bib. Orient. p. 55. 9 Yahya. 10 Moncony’s Voyage, part i. p. 372, &c. See Knox’s Account of Ceylon. 11 Anciennes Relations des Indes, &c. p. 3. 12 Moncony’s, ubi sup.				But Satan17 made them slip from it, and caused their banishment from the place in which they were. And we said, "Get ye down, the one of you an enemy to the other: and there shall be for you in the earth a dwelling-place, and a provision for a time."	17 Observe the change from Eblis, the calumniator, to Satan, the hater.
91	35	2	And Adam learned words of prayer from his LORD, and GOD turned unto him, for he is easy to be reconciled and merciful.					And words of prayer learned Adam from his Lord: and God turned to him; for He loveth to turn, the Merciful.
91	36	2	We said, Get ye all down from hence; hereafter shall there come unto you a direction from me,g and whoever shall follow my direction, on them shall no fear come, neither shall they be grieved;	g GOD here promises Adam that his will should be revealed to him and his posterity; which promise the Mohammedans believe was fulfilled at several times by the ministry of several prophets, from Adam himself, who was the first, to Mohammed, who was the last. The number of books revealed unto Adam they say was ten.1 1 Vide Hottinger Hist. Orient. p. 11. Reland. de Relig. Mohammed, p. 21.				We said, "Get ye down from it, all together: and if Guidance shall come to you from me, whoso shall follow my guidance, on them shall come no fear, neither shall they be grieved:
91	37	2	but they who shall be unbelievers, and accuse our signsh of falsehood, they shall be the companions of hell fire, therein shall they remain forever.	h This word has various significations in the Korân; sometimes, as in this passage, it signifies divine revelation, or scripture in general; sometimes the verses of the Korân in particular, and at other times visible miracles. But the sense is easily distinguished by the context.				But they who shall not believe, and treat our signs as false-hoods, these shall be inmates of the fire; in it shall they remain for ever."
91	38	2	O children of Israeli, remember my favor wherewith I have favored you; and perform your covenant with me, and I will perform my covenant with you; and revere me: and believe in the revelation which I have sent down, confirming that which is with you, and be not the first who believe not therein, neither exchange my signs for a small price; and fear me.	i The Jews are here called upon to receive the Korân, as verifying and confirming the Pentateuch, particularly with respect to the unity of God and the mission of Mohammed.2 And they are exhorted not to conceal the passages of their law which bear witness to those truths, nor to corrupt them by publishing false copies of the Pentateuch, for which the writers were but poorly paid.3 2 Yahya. 3 Jallalo’ddin.				O children of Israel! remember my favour wherewith I shewed favour upon you, and be true to your covenant with me; I will be true to my covenant with you; me therefore, revere me! and believe in what I have sent down confirming your Scriptures, and be not the first to disbelieve it, neither for a mean price barter my signs: me therefore, fear ye me!
91	39	2	Clothe not the truth with vanity, neither conceal the truth against your own knowledge;					And clothe not the truth with falsehood, and hide not the truth when ye know it:18	18 Muhammad rarely accused the Jews and Christians of corrupting, but often of misinterpreting, their Sacred Books, in order to evade his claims. His charges, however, are always very vaguely worded, and his utterances upon this subject are tantamount to a strong testimony in favour of the unimpeachable integrity of the sacred books, both of the Jews and Christians, so far as he knew them. See Sura [lxxxvii.] vii. 168, and v. 73 below.
91	40	2	observe the stated times of prayer, and pay your legal alms, and bow down yourselves with those who bow down.					And observe prayer and pay the legal impost, and bow down with those who bow.
91	41	2	Will ye command men to do justice, and forget your own souls? yet ye read the book of the law: do ye not therefore understand?					Will ye enjoin what is right upon others, and forget yourselves? Yet ye read the Book: will ye not understand?
91	42	2	Ask help with perseverance and prayer; this indeed is grievous unless to the humble,					And seek help with patience and prayer: a hard duty indeed is this, but not to the humble,
91	43	2	who seriously think they shall meet their LORD and that to him they shall return.		Kitáb-i-Íqán, part II, paragraph 148, p. 139 link	They who bear in mind that they shall attain unto the Presence of their Lord, and that unto Him shall they return.		Who bear in mind that they shall meet their Lord, and that unto Him shall they return.
91	44	2	O children of Israel, remember my favor wherewith I have favored you, and that I have preferred you above all nations;					O children of Israel! remember my favour wherewith I shewed favour upon you; for verily to you above all human beings have I been bounteous.
91	45	2	dread the day wherein one soul shall not make satisfaction for another soul, neither shall any intercession be accepted from them, nor shall any compensation be received, neither shall they be helped.					And fear ye the day when soul shall not satisfy for soul at all, nor shall any intercession be accepted from them, nor shall any ransom be taken, neither shall they be helped.
91	46	2	Remember when we delivered you from the people of Pharaoh, who grievously oppressed you, they slew your male children, and let your females live: therein was a great trial from your LORD.					And remember when we rescued you from the people of Pharaoh, who had laid on you a cruel chastisement. They slew your male children, and let only your females live: and in this was a great trial from your Lord:
91	47	2	And when we divided the sea for you and delivered you, and drowned Pharaoh's people while ye looked on.k	k See the story of Moses and Pharaoh more particularly related, chapter vii. and xx. &c.				And when we parted the sea for you, and saved you, and drowned the people of Pharaoh, while ye were looking on:
91	48	2	And when we treated with Moses forty nights; then ye took the calfl for your God, and did evil;	l The person who cast this calf, the Mohammedans say, was (not Aaron but) al Sâmeri, one of the principal men among the children of Israel, some of whose descendants it is pretended still inhabit an island of that name in the Arabian Gulf.4 It was made of the rings5 and bracelets of gold, silver, and other materials, which the Israelites had borrowed of the Egyptians; for Aaron, who commanded in his brother’s absence, having ordered al Sâmeri to collect those ornaments from the people, who carried on a wicked commerce with them, and to keep them together till the return of Moses; al Sâmeri, understanding the founder’s art, put them altogether into a furnace to melt them down into one mass, which came out in the form of a calf.1 The Israelites, accustomed to the Egyptian idolatry, paying a religious worship to this image, al Sâmeri went farther, and took some dust from the footsteps of the horse of the angel Gabriel, who marched at the head of the people, and threw it into the mouth of the calf, which immediately began to low, and became animated;2 for such was the virtue of that dust.3 One writer says that all the Israelites adored this calf, except only 12,000.4 4 Geogr. Nubiens. p. 45. 5 Kor. c. 7. 1 See Exod. xxxii. 24. 2 Kor. c. 7. 3 Jallalo’ddin. Vide D’Herbelot, Bibl. Orient. p. 650. 4 Abulfeda.				And when we were in treaty with Moses forty nights: then during his absence took ye the calf and acted wickedly:
91	49	2	yet afterwards we forgave you, that peradventure ye might give thanks.					Yet after this we forgave you, that ye might be grateful:
91	50	2	And when we gave Moses the book of the law, and the distinction between good and evil, that peradventure ye might be directed.					And when we gave Moses the Book and the Illumination19 in order to your guidance:	19 See Sura [lxv.] xxi. 49.
91	51	2	And when Moses said unto his people, O my people, verily ye have injured your own souls, by your taking the calf for your God; therefore be turned unto your Creator, and slay those among you who have been guilty of that crime;m this will be better for you in the sight of your Creator: and thereupon he turned unto you, for he is easy to be reconciled, and merciful.	m In this particular, the narration agrees with that of Moses, who ordered the Levites to slay every man his brother:5 but the scripture says, there fell of the people that day about 3,000 (the Vulgate says 23,000) men;6 whereas the commentators of the Korân make the number of the slain to amount to 70,000; and add, that GOD sent a dark cloud which hindered them from seeing one another, lest the sight should move those who executed the sentence to compassion.7 5 Exod. xxxii. 26, 27. 6 Ibid. 28. 7 Jallalo’ddin, &c.				And remember when Moses said to his people, "O my people! verily ye - have sinned to your own hurt, by your taking the calf to worship it: Be turned then to your creator, and slay the guilty among you;20 this will be best for you with your creator:" Then turned He unto you, for He is the one who turneth, the Merciful:	20 Lit. slay one another.
91	52	2	And when ye said, O Moses, we will not believe thee, until we see GOD manifestly; therefore a punishment came upon you, while ye looked on;					And when ye said, "O Moses! we will not believe thee until we see God plainly;" the thunderbolt fell upon you while ye were looking on:
91	53	2	then we raised you to life after ye had been dead, that peradventure ye might give thanks.n	n The persons here meant are said to have been seventy men, who were made choice of by Moses and heard the voice of GOD talking with him. But not being satisfied with that, they demanded to see GOD; whereupon they were all struck dead by lightning, and on Moses’s intercession restored to life.8 8 Ismael Ebn Ali.				Then we raised you to life after ye had been dead,21 that haply ye might give thanks:	21 The Talmudists relate how the Israelites who had died, on hearing the divine voice, etc., were restored by the intercession of the Law itself. Sanh. 5.
91	54	2	And we caused clouds to overshadow you, and manna and quailso to descend upon you, saying, Eat of the good things which we have given you for food: and they injured not us, but injured their own souls.	o The eastern writers say these quails were of a peculiar kind, to be found nowhere but in Yaman, from whence they were brought by a south wind in great numbers to the Israelites’ camp in the desert.9 The Arabs call these birds Salwâ, which is plainly the same with the Hebrew Salwim, and say they have no bones, but are eaten whole.10 9 See Psalm lxxviii. 26. 10 Vide D’Herbelot, Bibl. Orient. p. 477.				And we caused the clouds to overshadow you, and we sent down manna and quails upon you;–"Eat of the good things we have give you for sustenance;"–and they injured not us but they injured themselves.22	22 By storing them up in violation of God's command.
91	55	2	And when we said, Enter into this city,p and eat of the provisions thereof plentifully as ye will; and enter the gate worshipping, and say, Forgiveness!q we will pardon you your sins, and give increase unto the well-doers.	p Some commentators suppose it to be Jericho, others Jerusalem. q The Arabic word is Hittaton, which some take to signify that profession of the unity of GOD so frequently used by the Mohammedans, La ilâha illa ‘llaho, There is no god but GOD.				And when we said, "Enter this city,23 and eat therefrom plentifully, at your will, and enter the gate with prostrations, and say, 'Forgiveness;' and we will pardon you your sins, and give an increase to the doers of good:"–	23 Jericho according to some commentators, Jerusalem according to others, but see verse 58.
91	56	2	But the ungodly changed the expression into another,r different from what had been spoken unto them; and we sent down upon the ungodly indignation from heaven,s because they had transgressed.	r According to Jallalo’ddin, instead of Hittaton, they cried Habbat fi shaïrat–i.e., a grain in an ear of barley; and in ridicule of the divine command to enter the city in an humble posture, they indecently crept in upon their breech. s A pestilence which carried off near 70,000 of them.11 11 Jallalo’ddin.				But the evil-doers changed that word into another than that spoken to them,24 and we sent down upon those evil-doers wrath from heaven, for that they had done amiss:	24 See Sura [lxxxvii.] vii. 162.
91	57	2	And when Moses asked drink for his people, we said, Strike the rockt with thy rod; and there gushed thereout twelve fountainsu according to the number of the tribes, and all men knew their respective drinking-place. Eat and drink of the bounty of GOD, and commit not evil on the earth, acting unjustly.	t The commentators say this was a stone which Moses brought from Mount Sinai, and the same that fled away with his garments which he laid upon it one day while he washed; they add that Moses ran after the stone naked, till he found himself, ere he was aware, in the midst of the people, who, on this accident, were convinced of the falsehood of a report which had been raised of their prophet, that he was bursten, or, as others write, an hermaphrodite.1 They describe it to be a square piece of white marble, shaped like a man’s head; wherein they differ not much from the accounts of European travellers, who say this rock stands among several lesser ones, about 100 paces from Mount Horeb, and appears to have been loosened from the neighbouring mountains, having no coherence with the others; that it is a huge mass of red granite, almost round on one side, and flat on the other, twelve feet high, and as many thick, but broader than it is high, and about fifty feet in circumference.2 1 Jallalo’ddin, Yahya. 2 Breydenbach, Itinerar. Chartâ m. p. 1. Sicard, dans les Mémoires des Missions, vol. vii. p. 14. u Marracci thinks this circumstance looks like a Rabbinical fiction, or else that Mohammed confounds the water of the rock at Horeb with the twelve wells at Elim;3 for he says several who have been on the spot affirm there are but three orifices whence the water issued.4 But it is to be presumed that Mohammed had better means of information in this respect than to fall into such a mistake; for the rock stands within the borders of Arabia, and some of his countrymen must needs have seen it, if he himself did not, as it is most probable he did. And in effect he seems to be in the right. For one who went into those parts in the end of the fifteenth century tells us expressly that the water issued from twelve places of the rock, according to the number of the tribes of Israel; egressæ sunt aquæ largissimæ in duodecim locis petræ, juxta numerum duodecim tribuum Israel.5 A late curious traveller6 observes that there are twenty-four holes in the stone, which may be easily counted–that is to say, twelve on the flat side, and as many on the opposite round side, every one being a foot deep, and an inch wide; and he adds, that the holes on one side do not communicate with those on the other, which a less accurate spectator not perceiving (for they are placed horizontally, within two feet of the top of the rock), might conclude they pierced quite through the stone, and so reckon them to be but twelve. 3 Exod. xv. 27; Numb. xxxiii. 9. 4 Marracc. Prodr. part iv. p. 80. 5 Breydenbach, ubi sup. 6 Sicard, ubi sup.				And when Moses asked drink for his people, we said, "Strike the rock with thy rod;" and from it there gushed twelve fountains: each tribe25 knew their drinking-place:–"Eat and drink," said we, "of what God hath supplied, and do no wrong on the earth by licentious deeds:"	25 Lit. all men. This incident is perhaps inadvertently borrowed from Ex. xv. 27.
91	58	2	And when ye said, O Moses, we will by no means be satisfied with one kind of food; pray unto thy LORD therefore for us, that he would produce for us of that which the earth bringeth forth, herbs and cucumbers, and garlic, and lentils, and onions;x Moses answered, Will ye exchange that which is better, for that which is worse? Get ye down into Egypt, for there shall ye find what ye desire: and they were smitten with vileness and misery, and drew on themselves indignation from GOD. This they suffered, because they believed not in the signs of GOD, and killed the prophets unjustly; this, because they rebelled and transgressed.	x See Numb. xi. 5, &c.	The Secret of Divine Civilization, p. 79 link	MG: Humiliation and misery were stamped upon them.		And when ye said, "O Moses! we will not put up with one sort of food: pray, therefore, thy Lord for us, that He would bring forth for us of that which the earth groweth, its herbs and its cucumbers and its garlic and its lentils and its onions:" He said, "What! will ye exchange that which is worse for what is better? Get ye down into Egypt;–for ye shall have what ye have asked:" Vileness and poverty were stamped upon them, and they returned with wrath from God: This, for that they disbelieved the signs of God, and slew the Prophets26 unjustly: this, for that they rebelled and transgressed!	26 This passage (comp. xxvi. 59) is one of the numerous anachronisms which abound in the Koran and prove the gross ignorance of the Arabian Prophet.
91	59	2	Surely those who believe, and those who Judaize, and Christians, and Sabians,y whoever believeth in GOD, and the last day, and doth that which is right, they shall have their reward with their LORD; there shall come no fear on them, neither shall they be grieved.	y From these words, which are repeated in the fifth chapter, several writers7 have wrongly concluded that the Mohammedans hold it to be the doctrine of their prophet that every man may be saved in his own religion, provided he be sincere and lead a good life. It is true, some of their doctors do agree this to be the purport of the words;1 but then they say the latitude hereby granted was soon revoked, for that this passage is abrogated by several others in the Korân, which expressly declare that none can be saved who is not of the Mohammedan faith, and particularly by those words of the third chapter, Whoever followeth any other religion than Islâm (i.e., the Mohammedan) it shall not be accepted of him, and at the last day he shall be of those who perish.2 However, others are of opinion that this passage is not abrogated, but interpret it differently, taking the meaning of it to be that no man, whether he be a Jew, a Christian, or a Sabian, shall be excluded from salvation, provided he quit his erroneous religion and become a Moslem, which they say is intended by the following words, Whoever believeth in GOD and the last day, and doth that which is right. And this interpretation is approved by Mr. Reland, who thinks the words here import no more than those of the apostle, In every nation he that feareth GOD, and worketh righteousness, is accepted with him;3 from which it must not be inferred that the religion of nature, or any other, is sufficient to save, without faith in Christ.4 7 Selden, de Jure Nat. et Gent. sec. Hebr. l. 6, c. 12. Angel, a St. Joseph. Gazophylac. Persic. p. 365. Nic. Cusanus in Cribratione Alcorani, l. 3, c. 2, &c. 1 See Chardin’s Voyages, vol. ii. p. 326, 331. 2 Abu’lkasem Hebatallah de abrogante et abrogato. 3 Acts x. 35. 4 Vide Reland. de Rel. Moham. p. 128, &c.				Verily, they who believe (Muslims), and they who follow the Jewish religion, and the Christians, and the Sabeites27–whoever of these believeth in God and the last day, and doeth that which is right, shall have their reward with their Lord: fear shall not come upon them, neither shall they be grieved.	27 The Sabeites are identical with the Mendaites, or so-called Christians of S. John, residing in the marshy district at the mouth of the Euphrates, but are not the same with the star-worshipping Sabians of Harran in Mesopotamia. See D'Herbelot, Bibl. Or. under the word Sabi; Assemani, Bibl. Or. iii. 2, 609. For curious details as to the elements of the Sabeite religion, see Chwolson's SSabier and SSabaismus I.
91	60	2	Call to mind also when we accepted your covenant, and lifted up the mountain of Sinai over you,z saying, Receive the law which we have given you, with a resolution to keep it, and remember that which is contained therein, that ye may beware.	z The Mohammedan tradition is, that the Israelites refusing to receive the law of Moses, GOD tore up the mountain by the roots, and shook it over their heads, to terrify them into a compliance.5 5 Jallalo’ddin.				Call to mind also when we entered into a covenant with you, and lifted up the mountain28 over you:–"Take hold," said we, "on what we have revealed to you, with resolution, and remember what is therein, that ye may fear:"	28 See Sura [lxxxvii.] vii. 170.
91	61	2	After this ye again turned back, so that if it had not been for GOD's indulgence and mercy towards you, ye had certainly been destroyed. Moreover ye know what befell those of your nation who transgressed on the sabbath day;a We said unto them, Be ye changed into apes, driven away from the society of men.	a The story to which this passage refers, is as follows: In the days of David some Israelites dwelt at Ailah, or Elath, on the Red Sea, where on the night of the sabbath the fish used to come in great numbers to the shore, and stay there all the sabbath, to tempt them; but the night following they returned into the sea again. At length some of the inhabitants, neglecting GOD’S command, catched fish on the sabbath, and dressed and ate them; and afterward cut canals from the sea, for the fish to enter, with sluices, which they shut on the sabbath, to prevent their return to the sea. The other part of the inhabitants, who strictly observed the sabbath, used both persuasion and force to stop this impiety, but to no purpose, the offenders growing only more and more obstinate; whereupon David cursed the sabbath-breakers, and God transformed them into apes. It is said that one going to see a friend of his that was among them, found him in the shape of an ape, moving his eyes about wildly; and asking him whether he was not such a one, the ape made a sign with his head that it was he; whereupon the friend said to him, Did not I advise you to desist? at which the ape wept. They add that these unhappy people remained three days in this condition, and were afterwards destroyed by a wind which swept them all into the sea.6 6 Abulfeda.				But after this ye turned back, and but for God's grace and mercy toward you, ye had surely been of the lost! Ye know too those of you who transgressed on the Sabbath, and to whom we said, "Be changed into scouted apes:"29	29 See Sura [lxxxvii.] vii. 164.
91	62	2	And we made them an example unto those who were contemporary with them, and unto those who came after them, and a warning to the pious.					And we made them a warning to those of their day, and to those who came after them, and a caution to the God-fearing:
91	63	2	And when Moses said unto his people, Verily GOD commandeth you to sacrifice a cow;b they answered, Dost thou make a jest of us! Moses said, GOD forbid that I should be one of the foolish. They said, Pray for us unto thy LORD, that he would show us what cow it is. Moses answered, He saith, She is neither an old cow, nor a young heifer, but of a middle age between both: do ye therefore that which ye are commanded.	b The occasion of this sacrifice is thus related. A certain man at his death left his son, then a child, a cow-calf, which wandered in the desert till he came to age; at which time his mother told him the heifer was his, and bid him fetch her, and sell her for three pieces of gold. When the young man came to the market with his heifer, an angel in the shape of a man accosted him, and bid him six pieces of gold for her; but he would not take the money till he had asked his mother’s consent; which when he had obtained, he returned to the market-place, and met the angel, who now offered him twice as much for the heifer, provided he would say nothing of it to his mother; but the young man refusing, went and acquainted her with the additional offer. The woman perceiving it was an angel, bid her son go back and ask him what must be done with the heifer; whereupon the angel told the young man that in a little time the children of Israel would buy that heifer of him at any price. And soon after it happened that an Israelite, named Hammiel, was killed by a relation of his, who, to prevent discovery, conveyed the body to a place considerably distant from that where the fact was committed. The friends of the slain man accused some other persons of the murder before Moses; but they denying the fact, and there being no evidence to convict them, God commanded a cow, of such and such particular marks, to be killed; but there being no other which answered the description except the orphan’s heifer, they were obliged to buy her for as much gold as her hide would hold; according to some, for her full weight in gold, and as others say, for ten times as much. This heifer they sacrificed, and the dead body being, by divine direction, struck with a part of it, revived, and standing up, named the person who had killed him; after which it immediately fell down dead again.1 The whole story seems to be borrowed from the red heifer, which was ordered by the Jewish law to be burnt, and the ashes kept for purifying those who happened to touch a dead corpse;2 and from the heifer directed to be slain for the expiation of an uncertain murder. See Deut. xxi. 1-9. 1 Abulfeda. 2 Numb. xix.				And when Moses said to his people, "Verily, God bids you sacrifice a COW;"30 they said, "Makest thou a jest of us?" He said, "God keep me from being one of the foolish." They said, "Call on thy Lord for us that He would make plain to us what she is." He said, "God saith, 'She is a cow neither old nor young, but of the middle age between the two:' do therefore what ye are bidden."	30 Compare Numb. xix.; Deut. xxii. 1-9. The cow was to be sacrificed in order that a murderer might be discovered through the miracle to be wrought on the corpse by a piece of her flesh.
91	64	2	They said, Pray for us unto thy LORD, that he would show us what colour she is of. Moses answered, He saith, She is a red cow,c intensely red, her colour rejoiceth the beholders.	c The epithet in the original is yellow; but this word we do not use in speaking of the colour or cattle.				They said, "Call on your Lord for us, that he would make plain to us what is her colour." He said, "God saith, 'She is a fawn-coloured cow; her colour is very bright; she rejoiceth the beholders.' "
91	65	2	They said, Pray for us unto thy LORD, that he would further show us what cow it is, for several cows with us are like one another, and we, if GOD please, will be directed.					They said, "Call on they Lord for us that He would make plain to us what cow it is–for to us are cows alike,–and verily, if God please, we shall be guided rightly:"
91	66	2	Moses answered, He saith, She is a cow not broken to plough the earth, or water the field, a sound one, there is no blemish in her. They said, Now hast thou brought the truth. Then they sacrificed her; yet they wanted but little of leaving it undone.d	d Because of the exorbitant price which they were obliged to pay for the heifer.				He said, "God saith, 'She is a cow not worn by ploughing the earth or watering the field, sound, no blemish in her.' " They said, "Now hast thou brought the truth:" Then they sacrificed her; Yet nearly had they done it not:
91	67	2	And when ye slew a man, and contended among yourselves concerning him, GOD brought forth to light that which ye concealed.					And when ye slew a man, and strove among yourselves about him, God brought to light what he had hidden:
91	68	2	For we said, Strike the dead body with part of the sacrificed cow:e so GOD raiseth the dead to life, and showeth you his signs, that peradventure ye may understand.	e i.e., Her tongue, or the end of her tail.3 3 Jallalo’ddin.				For we said, "Strike the corpse with part of her." So God giveth life to the dead, and sheweth you his signs, that haply ye may understand.
91	69	2	Then were your hearts hardened after this, even as stones, or exceeding them in hardness: for from some stones have rivers bursted forth, others have been rent in sunder, and water hath issued from them, and others have fallen down for fear of GOD. But GOD is not regardless of that which ye do.					Then after that your hearts became hard like rocks, or harder still: for verily, from rocks have rivers gushed; others, verily, have been cleft, and water hath issued from them; and others, verily, have sunk down through fear of God: And God is not regardless of your actions.
91	70	2	Do ye therefore desire that the Jews should believe you? yet a part of them heard the word of GOD, and then perverted it, after they had understood it, against their own conscience.		Kitáb-i-Íqán, part I, paragraph 94, p. 87 link	A part of them heard the Word of God, and then, after they had understood it, distorted it, and knew that they did so.		Desire ye then that for your sakes31 the Jews should believe? Yet a part of them heard the word of God, and then, after they had understood it, perverted it, and knew that they did so.	31 To please you, O Muslims.
91	71	2	And when they meet the true believers, they say, We believe: but when they are privately assembled together, they say, Will ye acquaint them with what GOD hath revealed unto you, that they may dispute with you concerning it in the presence of your LORD? Do ye not therefore understand?					And when they fall in with the faithful, they say, "We believe;" but when they are apart32 one with another, they say, "Will ye acquaint them with what God hath revealed to you, that they may dispute with you about it in the presence of your Lord?" Understand ye their aim?	32 This is one of the passages which shews great familiarity with the habits of the Jews, on the part of Muhammad. See Maracci's Prodr. i. 44. Wahl's Einleitung, xxx. xxxv.
91	72	2	Do not they know that GOD knoweth that which they conceal as well as that which they publish?					Know they not that God knoweth what they hide, as well as what they bring to light?
91	73	2	But there are illiterate men among them, who know not the book of the law, but only lying stories, although they think otherwise. And woe unto them, who transcribe corruptly the book of the lawf with their hands, and then say, This is from GOD: that they may sell it for a small price. Therefore woe unto them because of that which their hands have written; and woe unto them for that which they have gained.	f Mohammed again accuses the Jews of corrupting their scripture.	Kitáb-i-Íqán, part I, paragraph 95, p. 87 link Summons of the Lord of Hosts (Súriy-Haykal, paragraph 249) link	Woe unto those who, with their own hands, transcribe the Book corruptly, and then say: 'This is from God,' that they may sell it for some mean price.		But there are illiterates among them who are unacquainted with the Book,33 but with lies only, and have but vague fancies. Woe to those who with their own hands transcribe the Book corruptly, and then say, "This is from God," that they may sell it for some mean price! Woe then to them for that which their hands have written! and, Woe to them for the gains which they have made!	33 The Pentateuch. This passage shews that the art of writing was known in Medina shortly after the Hejira.
91	74	2	They say, The fire of hell shall not touch us but for a certain number of days.g Answer, Have ye received any promise from GOD to that purpose? for GOD will not act contrary to his promise: or do ye speak concerning GOD that which ye know not?	g That is, says Jallalo’ddin, forty; being the number of days that their forefathers worshipped the golden calf; after which they gave out that their punishment should cease. It is a received opinion among the Jews at present, that no person, be he ever so wicked, or of whatever sect, shall remain in hell above eleven months, or at most a year; except Dathan and Abiram, and atheists, who will be tormented there to all eternity.1 1 Vide Bartoloccii Biblioth. Rabbinic. tom. ii. p. 128, et tom. iii. p. 421.				And they say, "Hell fire shall not touch us, but for a few days:"34 SAY: Have ye received such a promise from God? for God will not revoke his promise: or, Speak ye of God that which ye know not?	34 Forty days; the period during which they worshipped the calf.
91	75	2	Verily whoso doth evil,h and is encompassed by his iniquity, they shall be the companions of hell fire, they shall remain therein forever:	h By evil in this place the commentators generally understand polytheism or idolatry; which sin the Mohammedans believe, unless repented of in this life, is unpardonable and will be punished by eternal damnation; but all other sins they hold will at length be forgiven. This therefore is that irremissible impiety, in their opinion, which in the New Testament is called the sin against the Holy Ghost.				But they whose only gains are evil works, and who are environed by their sins,–they shall be inmates of the fire, therein to abide for ever:
91	76	2	but they who believe and do good works, they shall be the companions of paradise, they shall continue therein forever.					But they who have believed and done the things that be right, they shall be the inmates of Paradise,–therein to abide for ever.
91	77	2	Remember also, when we accepted the covenant of the children of Israel, saying, Ye shall not worship any other except GOD, and ye shall show kindness to your parents and kindred, and to orphans, and to the poor, and speak that which is good unto men, and be constant at prayer, and give alms. Afterwards ye turned back, except a few of you, and retired afar off.					And when we entered into covenant with the children of Israel, we said, "Worship none but God, and be good to your parents and kindred, and to orphans, and to the poor, and speak with men what is right, and observe prayer, and pay the stated alms." Then turned ye away, except a few of you, and withdrew afar off.
91	78	2	And when we accepted your covenant, saying, Ye shall not shed your brother's blood nor dispossess one another of your habitations; then ye confirmed it, and were witnesses thereto.					And when we made a covenant with you that ye should not shed your own blood,35 nor expel one another from your abodes, then ye ratified it and yourselves were witnesses.	35 The blood of those who are as your own flesh.
91	79	2	Afterwards ye were they who slew one another,i and turned several of your brethren out of their houses, mutually assisting each other against them with injustice and enmity; but if they come captives unto you, ye redeem them: yet it is equally unlawful for you to dispossess them. Do ye therefore believe in part of the book of the law, and reject other part thereof? But whoso among you doth this, shall have no other reward than shame in this life, and on the day of resurrection they shall be sent to a most grievous punishment; for GOD is not regardless of that which ye do.	i This passage was revealed on occasion of some quarrels which arose between the Jews of the tribes of Koreidha, and those of al Aws, al Nadhîr, and al Khazraj, and came to that height that they took arms and destroyed one another’s habitations, and turned one another out of their houses; but when any were taken captive, they redeemed them. When they were asked the reason of their acting in this manner, they answered, That they were commanded by their law to redeem the captives, but that they fought out of shame, lest their chiefs should be despised.2 2 Jallalo’ddin.	Kitáb-i-Íqán, part II, paragraph 181, p. 169 link	Believe ye then part of the Book, and deny part?		Then were ye the very persons who slew one another; and ye drove out a part of your own people from their abodes; ye lent help against them with wrong and hatred; but if they come captives to you, ye redeem them!–Yet it was forbidden you to drive them out.36 Believe ye then part of the Book, and deny part? But what shall be the meed of him among you who doth this, but shame in this life? And on the day of the Resurrection they shall be sent to the most cruel of torments, for God is not regardless of what ye do.	36 Two Jewish tribes (Koreidha and Nadhir) in alliance with certain Arab tribes who were at war, destroyed one another's abodes, but redeemed the Jewish captives, professing that they were commanded to do this by the Law. So the commentators.
91	80	2	These are they who have purchased this present life, at the price of that which is to come; wherefore their punishment shall not be mitigated, neither shall they be helped.					These are they who purchase this present life at the price of that which is to come: their torment shall not be lightened, neither shall they be helped.
91	81	2	We formerly delivered the book of the law unto Moses, and caused apostles to succeed him, and gave evident miracles to Jesus the son of Mary, and strengthened him with the holy spirit.k Do ye therefore, whenever an apostle cometh unto you with that which your souls desire not, proudly reject him, and accuse some of imposture, and slay others?	k We must not imagine Mohammed here means the Holy Ghost in the Christian acceptation. The commentators says this spirit was the angel Gabriel, who sanctified Jesus and constantly attended on him.1 1 Jallalo’ddin.	Kitáb-i-Íqán, part I, paragraph 13, p. 13 link Kitáb-i-Íqán, part I, paragraph 79, p. 71 link	As oft as an Apostle cometh unto you with that which your souls desire not, ye swell with pride, accusing some of being impostors and slaying others.		Moreover, to Moses gave we "the Book," and we raised up apostles after him; and to Jesus, son of Mary, gave we clear proofs of his mission, and strengthened him by the Holy Spirit.37 So oft then as an apostle cometh to you with that which your souls desire not, swell ye with pride, and treat some as impostors, and slay others?	37 Gabriel. Muhammad either knowingly rejected the divinity of the Holy Ghost, or confounded Gabriel announcing the conception, with the Holy Spirit that overshadowed Mary. It is probable that Muhammad's ideas of the Spirit were at first indefinite, but that the two expressions, Gabriel and the Holy Spirit, became ultimately synonymous. See note on Sura [lxvii.] xvii. 87. Geiger (p. 82) quotes an instance in which the Jewish expositors understand the distinctly-speaking Spirit (Sanhedr. 44) of Gabriel.
91	82	2	The Jews say, Our hearts are uncircumcised: but GOD hath cursed them with their infidelity; therefore few shall believe.					And they say, "Uncircumcised are our hearts." Nay! God hath cursed them in their infidelity: few are they who believe!
91	83	2	And when a book came unto them from GOD, confirming the scriptures which were with them, although they had before prayed for assistance against those who believed not,l yet when that came unto them which they knew to be from God, they would not believe therein: therefore the curse of GOD shall be on the infidels.	l The Jews in expectation of the coming of Mohammed (according to the tradition of his followers) used this prayer, O God, help us against the unbelievers by the prophet who is to be sent in the last times.2 2 Idem.	Kitáb-i-Íqán, part II, paragraph 159, p. 150 link	Although they had before prayed for victory over those who believed not, yet when there came unto them, He of Whom they had knowledge, they disbelieved in Him. The curse of God on the infidels!		And when a Book had come to them from God, confirming that which they had received already–although they had before prayed for victory over those who believed not–yet when that Koran come to them, of which they had knowledge, they did not recognise it. The curse of God on the infidels!
91	84	2	For a vile price have they sold their souls, that they should not believe in that which GOD hath sent down;m out of envy, because GOD sendeth down his favors to such of his servants as he pleaseth: therefore they brought on themselves indignation on indignation; and the unbelievers shall suffer an ignominious punishment.	m The Korân.	The Seven Valleys (The Valley of True Poverty and Absolute Nothingness) link	MG: grace on such of His servants as He pleaseth.		For a vile price have they sold themselves, by not believing what God hath sent down, envious of God's sending down his grace on such of his servants as he pleaseth:38 and they have brought on themselves wrath upon wrath. And for the unbelievers is a disgraceful chastisement.	38 The gift of the prophetic office, etc., to a pagan Arab and not to a Jew.
91	85	2	When one saith unto them, Believe in that which GOD hath sent down; they answer, We believe in that which hath been sent down unto us:n and they reject what hath been revealed since, although it be the truth, confirming that which is with them. Say, Why therefore have ye slain the prophets of GOD in times past, if ye be true believers?	n The Pentateuch.				And when it is said to them, "Believe in what God hath sent down," they say, "In that which hath been sent down to us we believe:" but what hath since been sent down they disbelieve, although it be the truth confirmatory of their own Scriptures. SAY: Why then have ye of old slain God's prophets,39 if ye are indeed believers?	39 Matt. xxiii. 37.
91	86	2	Moses formerly came unto you with evident signs, but ye afterwards took the calf for your god and did wickedly.					Moreover, Moses came unto you with proofs of his mission. Then in his absence ye took the calf for your God, and did wickedly.
91	87	2	And when we accepted your covenant, and lifted the mountain of Sinai over you,o saying Receive the law which we have given you, with a resolution to perform it, and hear; they said, We have heard, and have rebelled: and they were made to drink down the calf into their heartsp for their unbelief. Say, A grievous thing hath your faith commanded you, if ye be true believers?q	o See before p. 8. p Moses took the calf which they had made, and burnt it in the fire, and ground it to powder, and strewed it upon the water (of the brook that descended from the mount), and made the children of Israel drink of it.3 3 Exod. xxxii. 20; Deut. ix. 21. q Mohammed here infers from their forefathers’ disobedience in worshipping the calf, at the same time that they pretended to believe in the law of Moses, that the faith of the Jews in his time was as vain and hypocritical, since they rejected him, who was foretold therein, as an impostor.4 4 Jallalo’ddin, Yahya, al Beidâwi.				And when we accepted your covenant, and uplifted40 the mountain over you, we said, "Take firm hold on what we have given you, and hearken." They said, "We have hearkened and have rebelled:" then were they made to drink down the calf into their hearts for their ingratitude. SAY: A bad thing hath your faith commanded you, if ye be indeed believers.	40 See Sura vii. 170, p. 309.
91	88	2	Say, if the future mansion with GOD be prepared peculariarly for you, exclusive of the rest of mankind, wish for death, if ye say truth;		Kitáb-i-Íqán, part II, paragraph 252, p. 227 link Tablets of Bahá’u’lláh Revelaed after the Kitáb-i-Aqdas (Lawh-i-Burhán, within pp. 203-216) link A Traveler’s Narrative, p. 67 link	Wish for death, if ye are men of truth. BWC: Wish ye, then, for death, if ye are sincere. MG: Desire death, then, if ye be sincere.		SAY: If the future dwelling place with God be specially for you, but not for the rest of mankind, then wish for death, if ye are sincere:
91	89	2	but they will never wish for it, because of that which their hands have sent before them;r GOD knoweth the wicked-doers;	r That is, by reason of the wicked forgeries which they have been guilty of in respect to the scriptures. An expression much like that of St. Paul, where he says, that some men’s sins are open beforehand, going before to judgment.5 5 1 Tim. v. 24.	Gems of Divine Mysteries, p. 22, paragraph 27 link			But never can they wish for it, because of that which their own hands have sent on before them!41 And God knoweth the offenders.	41 Comp. 1 Tim. v. 24.
91	90	2	and thou shalt surely find them of all men the most covetous of life, even more than the idolaters: one of them would desire his life to be prolonged a thousand years, but none shall reprieve himself from punishment, that his life may be prolonged: GOD seeth that which they do.					And thou wilt surely find them of all men most covetous of life, beyond even the polytheists. To be kept alive a thousand years might one of them desire: but that he may be preserved alive, shall no one reprieve himself from the punishment! And God seeth what they do.
91	91	2	Say, Whoever is an enemy to Gabriels (for he hath caused the Koran to descend on thy heart, by the permission of GOD, confirming that which was before revealed, a direction, and good tidings to the faithful);	s The commentators say that the Jews asked what angel it was that brought the divine revelations to Mohammed; and being told that it was Gabriel, they replied that he was their enemy, and the messenger of wrath and punishment; but if it had been Michael, they would have believed on him, because that angel was their friend, and the messenger of peace and plenty. And on this occasion, they say, this passage was revealed.1 That Michael was really the protector or guardian angel of the Jews, we know from scripture;2 and it seems that Gabriel was, as the Persians call him, the angel of revelations, being frequently sent on messages of that kind;3 for which reason it is probable Mohammed pretended he was the angel from whom he received the Korân. 1 Jallalo’ddin; al Zamakh. Yahya. 2 Dan. xii. I. 3 Ibid.. c. viii. 16, and ix. 21; Luke i. 19, 26. See Hyde de Rel. Vet. Persar. p. 263.				SAY: Whoso is the enemy of Gabriel–For he it is who by God's leave hath caused the Koran to descend on thy heart, the confirmation of previous revelations, and guidance, and good tidings to the faithful–
91	92	2	whosoever is an enemy to GOD, or his angels, or his apostles, or to Gabriel, or Michael, verily GOD is an enemy to the unbelievers.					Whoso is an enemy to God or his angels, or to Gabriel, or to Michael, shall have God as his enemy: for verily God is an enemy to the Infidels.
91	93	2	And now we have sent down unto thee evident signs,t and none will disbelieve them but the evil-doers.	t i.e., the revelations of this book.				Moreover, clear signs have we sent down to thee, and none will disbelieve them but the perverse.
91	94	2	Whenever they make a covenant, will some of them reject it? yea, the greater part of them do not believe.		Summons of the Lord of Hosts (Súriy-Haykal, paragraph 223) link			Oft as they have formed an engagement with thee, will some of them set it aside? But most of them believe not.
91	95	2	And when there came unto them an apostle from GOD, confirming that scripture which was with them, some of those to whom the scriptures were given cast the book of GOD behind their backs, as if they knew it not:					And when there came to them an apostle from God, affirming the previous revelations made to them, some of those to whom the Scriptures were given, threw the Book of God behind their backs as if they knew it not:
91	96	2	and they followed the device which the devils devised against the kingdom of Solomon;u and Solomon was not an unbeliever; but the devils believed not, they taught men sorcery, and that which was sent down to the two angels at Babel, Harût and Marût:v yet those two taught no man until they had said, Verily we are a temptation, therefore be not an unbeliever. So men learned from those two a charm by which they might cause division between a man and his wife; but they hurt none thereby, unless by GOD'S permission, and they learned that which would hurt them, and not profit them; and yet they knew that he who bought that art should have no part in the life to come, and woful is the price for which they have sold their souls, if they knew it.	u The devils having, by GOD’S permission, tempted Solomon without success, they made use of a trick to blast his character. For they wrote several books of magic, and hid them under that prince’s throne, and after his death, told the chief men that if they wanted to know by what means Solomon had obtained his absolute power over men, genii, and the winds, they should dig under his throne; which having done, they found the aforesaid books, which contained impious superstitions. The better sort refused to learn the evil arts therein delivered, but the common people did; and the priests published this scandalous story of Solomon, which obtained credit among the Jews, till GOD, say the Mohammedans, cleared that king by the mouth of their prophet, declaring that Solomon was no idolater.4 4 Yahya, Jallalo’ddin. v Some say only that these were two magicians, or angels sent by GOD to teach men magic, and to tempt them.5 But others tell a longer fable; that the angels expressing their surprise at the wickedness of the sons of Adam, after prophets had been sent to them with divine commissions, GOD bid them choose two out of their own number to be sent down to be judges on earth. Whereupon they pitched upon Harût and Marût, who executed their office with integrity for some time, till Zohara, or the planet Venus, descended and appeared before them in the shape of a beautiful woman, bringing a complaint against her husband (though others say she was a real woman). As soon as they saw her, they fell in love with her, and endeavoured to prevail on her to satisfy their desires; but she flew up again to heaven, whither the two angels also returned, but were not admitted. However, on the intercession of a certain pious man, they were allowed to choose whether they would be punished in this life, or in the other; whereupon they chose the former, and now suffer punishment accordingly in Babel, where they are to remain till the day of judgment. They add that if a man has a fancy to learn magic, he may go to them, and hear their voice, but cannot see them.1 This story Mohammed took directly from the Persian Magi, who mention two rebellious angels of the same names, now hung up by the feet, with their heads downwards, in the territory of Babel.2 And the Jews have something like this, of the angel Shamhozai, who, having debauched himself with women, repented, and by way of penance hung himself up between heaven and earth.3 5 Jallalo’ddin. 1 Yahya, &c. 2 Vide Hyde, ubi sup. c. 12. 3 Bereshit rabbah, in Gen. vi. 2.				And they followed what the Satans read42 in the reign of Solomon: not that Solomon was unbelieving, but the Satans were unbelieving. Sorcery did they teach to men, and what had been revealed to the two angels, Harut and Marut, at Babel. Yet no man did these two teach until they had said, "We are only a temptation. Be not then an unbeliever." From these two did men learn how to cause division between man and wife: but unless by leave of God, no man did they harm thereby. They learned, indeed, what would harm and not profit them; and yet they knew that he who bought that art should have no part in the life to come! And vile the price for which they have sold themselves,–if they had but known it!	42 In Solomon's Books of Magic. This story has been supposed to be of Persian origin. See Hyde de Rel. Vet. Pers. ch. xii. But from a passage in the Midr. Abhkhir quoted in the Midr. Jalkut, ch. 44, and from a quotation in Maracci's Prodr. iv. 82, Geiger infers that Muhammad has transferred to the time of Solomon, the Rabbinic traditions concerning the influence of angels upon men at the time of the Deluge. p. 106. "Babel is regarded by the Muslims as the fountain head of the science of magic. They suppose Haroot and Maroot to be two angels who, in consequence of their want of compassion for the frailties of mankind, were sent down to earth to be tempted. They both sinned; and being permitted to choose whether they would be punished now or hereafter, chose the former, and are still suspended by the feet at Babel in a rocky pit, and are the great teachers of magic." (Lane on ch. iii. note 14 of the 1001 Nights.)
91	97	2	But if they had believed, and feared GOD, verily the reward they would have had from GOD would have been better, if they had known it.					But had they believed and feared God, better surely would have been the reward from God,–if they had but known it!
91	98	2	O true believers, say not to our apostle, Raïna; but say Ondhorna;x and hearken: the infidels shall suffer a grievous punishment.	x Those two Arabic words have both the same signification, viz., Look on us; and are a kind of salutation. Mohammed had a great aversion to the first, because the Jews frequently used it in derision, it being a word of reproach in their tongue.4 They alluded, it seems, to the Hebrew verb [Hebrew Text] ruá, which signifies to be bad or mischievous. 4 Jallalo’ddin.				O ye who believe! say not to our apostle, "Raina"43 (Look at us); but say, "Ondhorna" (Regard us). And attend to this; for, the Infidels shall suffer a grievous chastisement.	43 Raina, as pronounced in Hebrew, "our bad one;" but in Arabic, "look upon us," a kind of salutation of the same signification as ondhorna, which, however, does not admit of any secondary bad sense like raina.
91	99	2	It is not the desire of the unbelievers, either among those unto whom the scriptures have been given, or among the idolaters, that any good should be sent down unto you from your LORD: but GOD will appropriate his mercy unto whom he pleaseth; for GOD is exceeding beneficent.		Memorials of the Faithful (within pp. 49-54, Nabíl of Qá’in) link Tablets of the Divine Plan (11 Tablet to the Bahá’ís of the Central States, within pp. 75-83) link	MG: And God will single out for His mercy whomsoever He willeth. O: He specializes for His Mercy whomsoever He willeth.		The unbelievers among the people of the Book, and among the idolaters, desire not that any good should be sent down to you from your Lord: but God will shew His special mercy to whom He will, for He is of great bounty.
91	100	2	Whatever verse we shall abrogate, or cause thee to forget, we will bring a better than it, or one like unto it. Dost thou not know that God is almighty?					Whatever verses we cancel,44 or cause thee to forget, we bring a better or its like. Knowest thou not that God hath power over all things?	44 Comp. Sura xvi. 103; iv. 84. The Muslims admit that there are 225 verses cancelled by later ones. The doctrine of "abrogation" is taught in the Talmud. Thus Hilchoth Mamrim, ii. 1, 2, etc.
91	101	2	Dost thou not know that unto GOD belongeth the kingdom of heaven and earth? neither have ye any protector or helper except GOD.					Knowest thou not that the dominion of the Heavens and of the Earth is God's? and that ye have neither patron nor helper, save God?
91	102	2	Will ye require of your apostle according to that which was formerly required of Moses?y but he that hath exchanged faith for infidelity, hath already erred from the straight way.	y Namely, to see GOD manifestly.5 5 See before, p. 7.				Would ye ask of your apostle what of old was asked of Moses? But he who exchangeth faith for unbelief,45 hath already erred from the even way.	45 That is, does not weigh the evidence for Muhammad's mission already given, but demands, as the Jews did, to see God himself.
91	103	2	Many of those unto whom the scriptures have been given, desire to render you again unbelievers, after ye have believed; out of envy from their souls, even after the truth is become manifest unto them; but forgive them, and avoid them, till GOD shall send his command; for GOD is omnipotent.					Many of the people of the Book desire to bring you back to unbelief after ye have believed, out of selfish envy, even after the truth hath been clearly shewn them. But forgive them, and shun them till God shall come in with His working. Truly God hath power over all things.
91	104	2	Be constant in prayer, and give alms; and what good ye have sent before for your souls, ye shall find it with GOD; surely GOD seeth that which ye do.					And observe prayer and pay the legal impost:46 and whatever good thing ye have sent on before for your soul's sake, ye shall find it with God. Verily God seeth what ye do.	46 In all Muhammadan countries the first time of prayer is the moghreb or sunset, or rather, four minutes later; the second the eshe, when it has become quite dark; the third the soobh or fegr, the daybreak; the fourth, doohr, or a little after noon, when the sun has begun to decline; the fifth, the asr, midway between noon and nightfall. The obligatory legal alms or impost are called, as here, zekah (lit. purity), the voluntary, sudackah. It is, however, left to the conscience of individuals to give and to apply them as they think fit.
91	105	2	They say, Verily none shall enter paradise, except they who are Jews or Christians:z this is their wish. Say, Produce your proof of this, if ye speak truth.	z This passage was revealed on occasion of a dispute which Mohammed had with the Jews of Medina, and the Christians of Najrân, each of them asserting that those of their religion only should be saved.6 6 Jallalo’ddin.				And they say, "None but Jews or Christians shall enter Paradise:" This is their wish. SAY: Give your proofs if ye speak the truth.
91	106	2	Nay, but he who resigneth himselfa to GOD, and doth that which is right,b he shall have his reward with his LORD: there shall come no fear on them, neither shall they be grieved.	a Literally, resigneth his face, &c. b That is, asserteth the unity of GOD.7 7 Idem.				But they who set their face with resignation Godward, and do what is right,–their reward is with their Lord; no fear shall come on them, neither shall they be grieved.
91	107	2	The Jews say, The Christians are grounded on nothing;c and the Christians say, The Jews are grounded on nothing; and the Christians say, The Jews are grounded on nothing; yet they both read the scriptures. So likewise say they who know not the scripture, according to their saying. But GOD shall judge between them on the day of the resurrection, concerning that about which they now disagree.	c The Jews and Christians are here accused of denying the truth of each other’s religion, notwithstanding they read the scriptures. Whereas the Pentateuch bears testimony to Jesus, and the Gospel bears testimony to Moses.1 1 Idem.				Moreover, the Jews say, "The Christians lean on nought:" "On nought lean the Jews," say the Christians: Yet both are readers of the Book. So with like words say they who have no knowledge.47 But on the resurrection day, God shall judge between them as to that in which they differ.	47 The idolatrous Arabs.
91	108	2	Who is more unjust than he who prohibiteth the temples of GOD,d that his name should be remembered therein, and who hasteth to destroy them? Those men cannot enter therein, but with fear: they shall have shame in this world, and in the next a grievous punishment.	d Or hindereth men from paying their adorations to GOD in those sacred places. This passage, says Jallalo’ddin, was revealed on news being brought that the Romans had spoiled the temple of Jerusalem; or else when the idolatrous Arabs obstructed Mohammed’s visiting the temple of Mecca, in the expedition of al Hodeibiya, which happened in the sixth year of the Hejra.2 2 Vide Abulfeda. Vit. Moham. p. 84, &c.				And who committeth a greater wrong than he who hindereth God's name from being remembered in his temples, and who hasteth to ruin them?48 Such men cannot enter them but with fear. Their's is shame in this world, and a severe torment in the next.	48 If this verse is aimed at the Meccans who, in the 6th year of the Hejira, forbad Muhammad and his followers to enter the temple of Mecca in the expedition of Hodeibiya, it is misplaced here.
91	109	2	To GOD belongeth the east and the west; therefore whithersoever ye turn yourselves to pray, there is the face of GOD; for GOD is omnipresent and omniscient.		Kitáb-i-Íqán, part I, paragraph 55, p. 52 link	The East and the West are God's: therefore whichever way ye turn, there is the face of God.		The East and the West is God's: therefore, whichever way ye turn, there is the face of God:49 Truly God is immense and knoweth all.	49 Abrogated by verse 139 below.
91	110	2	They say, GOD hath begotten children:e GOD forbid! To him belongeth whatever is in heaven, and on earth; all is possessed by him,	e This is spoken not only of the Christians and of the Jews (for they are accused of holding Ozair, or Ezra, to be the Son of GOD), but also the pagan Arabs, who imagined the angels to be the daughters of GOD.				And they say, "God hath a son:" No! Praise be to Him! But–His, whatever is in the Heavens and the Earth! All obeyeth Him,
91	111	2	the Creator of heaven and earth; and when he decreeth a thing, he only saith unto it, Be, and it is.					Sole maker of the Heavens and of the Earth! And when He decreeth a thing, He only saith to it, "Be," and it is.
91	112	2	And they who know not the scriptures say, Unless GOD speak unto us, or thou show us a sign, we will not believe. So said those before them, according to their saying: their hearts resemble each other. We have already shown manifest signs unto people who firmly believe;					And they who have no knowledge say, "Unless God speak to us, or thou shew us a sign . . . !" So, with like words, said those who were before them: their hearts are alike: Clear signs have we already shewn for those who have firm faith:
91	113	2	we have sent thee in truth, a bearer of good tidings and a preacher; and thou shalt not be questioned concerning the companions of hell.					Verily, with the Truth have we sent thee, a bearer of good tidings and a warner: and of the people of Hell thou shalt not be questioned.
91	114	2	But the Jews will not be pleased with thee, neither the Christians, until thou follow their religion; say, The direction of GOD is the true direction. And verily if thou follow their desires, after the knowledge which hath been given thee, thou shalt find no patron or protector against GOD.					But until thou follow their religion, neither Jews nor Christians will be satisfied with thee. SAY: Verily, guidance of God,–that is the guidance! And if, after "the Knowledge" which hath reached thee, thou follow their desires, thou shalt find neither helper nor protector against God.
91	115	2	They to whom we have given the book of the Koran, and who read it with its true reading, they believe therein; and whoever believeth not therein, they shall perish.					They to whom we have given the Book, and who read it as it ought to be read,–these believe therein: but whoso believeth not therein, shall meet with perdition.
91	116	2	O children of Israel, remember my favor wherewith I have favored you, and that I have preferred you before all nations;					O children of Israel! remember my favour wherewith I have favoured you, and that high above all mankind have I raised you:
91	117	2	and dread the day wherein one soul shall not make satisfaction for another soul, neither shall any compensation be accepted from them, nor shall any intercession avail, neither shall they be helped.					And dread the day when not in aught shall soul satisfy for soul, nor shall any ransom be taken from it, nor shall any intercession avail, and they shall not be helped.
91	118	2	Remember when the LORD tried Abraham by certain words,f which he fulfilled: GOD said, Verily I will constitute thee a model of religiong unto mankind; he answered, And also of my posterity; GOD said, My covenant doth not comprehend the ungodly.	f GOD tried Abraham chiefly by commanding him to leave his native country, and to offer his son. But the commentators suppose the trial here meant related only to some particular ceremonies, such as circumcision, pilgrimage to the Caaba, several rites of purification, and the like.3 3 Jallalo’ddin. g I have rather expressed the meaning, than truly translated the Arabic word Imâm, which answers to the Latin Antistes. This title the Mohammedans give to their priests, who begin the prayers in their mosques, and whom all the congregation follow.				When his Lord made trial of Abraham by commands which he fulfilled, He said, "I am about to make thee an Imâm to mankind:" he said, "Of my offspring also:" "My covenant," said God, "embraceth not the evil doers."
91	119	2	And when we appointed the holy househ of Mecca to be a place of resort for mankind, and a place of security; and said, Take the station of Abrahami for a place of prayer; and we covenanted with Abraham for a place of prayer; and we covenanted with Abraham and Ismael, that they should cleanse my house for those who should compass it, and those who should be devoutly assiduous there, and those who should bow down and worship.	h That is, the Caaba, which is usually called, by way of eminence, the House. Of the sanctity of this building, and other particulars relating to it, see the Preliminary Discourse, Sect. IV. i A place so called within the inner enclosure of the Caaba, where they pretend to show the print of his foot in a stone.4 4 See the Prelim. Disc., Sect. IV.				And remember when we appointed the Holy House50 as man's resort and safe retreat, and said, "Take ye the station of Abraham for a place of prayer:" And we commanded Abraham and Ismael, "Purify my house for those who shall go in procession round it, and those who shall abide there for devotion, and those who shall bow down and prostrate themselves."	50 The Caaba.
91	120	2	And when Abraham said, LORD make this a territory of security, and bounteously bestow fruits on its inhabitants, such of them as believe in GOD and the last day; GOD answered, And whoever believeth not, I will bestow on him little; after wards I will drive him to the punishment of hell fire; an ill journey shall it be!					And when Abraham said, "Lord! make this secure land, and supply its people with fruits, such of them as believe in God and in the last day:" He said, "And whoso believeth not, for a little while will I bestow good things on him; then will I drive him to the torment of the Fire!" An ill passage!
91	121	2	And when Abraham and Ismael raised the foundations of the house, saying, LORD, accept it from us, for thou art he who heareth and knoweth:					And when Abraham, with Ismael, raised the foundations51 of the House, they said, "O our Lord! accept it from us; for thou art the Hearer, the Knower.	51 Freytag (Einl. p. 339) says that there is no good reason for doubting that the Caaba was founded as stated in this passage. See note on Sura [xcvii.] iii. 90.
91	122	2	LORD, make us also resignedk unto thee, and of our posterity a people resigned unto thee, and show us our holy ceremonies, and be turned unto us, for thou art easy to be reconciled, and merciful:	k The Arabic word is Moslemûna, in the singular Moslem, which the Mohammedans take as a title peculiar to themselves. The Europeans generally write and pronounce it Musulman.				O our Lord! make us also Muslims, and our posterity a Muslim people; and teach us our holy rites, and be turned towards us, for thou art He who turneth, the Merciful.
91	123	2	LORD, send them likewise an apostle from among them, who may declare thy signs unto them, and teach them the book of the Koran and wisdom, and may purify them; for thou art mighty and wise.					O our Lord! raise up among them an apostle52 who may rehearse thy signs unto them, and teach them 'the Book,' and Wisdom, and purify them: for thou art the Mighty, the Wise."	52 Deut. xviii. 15.
91	124	2	Who will be averse to the religion of Abraham, but he whose mind is infatuated? Surely we have chosen him in this world, and in that which is to come he shall be one of the righteous.					And who but he that hath debased his soul to folly will mislike the faith of Abraham, when we have chosen him in this world, and in the world to come he shall be of the Just?
91	125	2	When his LORD said unto him, Resign thyself unto me; he answered, I have resigned myself unto the LORD of all creatures.					When his Lord said to him, "Resign thyself to me," he said, "I resign myself to the Lord of the Worlds."
91	126	2	And Abraham bequeathed this religion to his children, and Jacob did the same, saying, My children, verily GOD hath chosen this religion for you, therefore die not, unless ye also be resigned.					And this to his children did Abraham bequeath, and Jacob also, saying, "O my children! truly God hath chosen a religion for you; so die not unless ye be also Muslims."
91	127	2	Were ye present when Jacob was at the point of death? when he said to his sons, Whom will ye worship after me? They answered, We will worship thy GOD, and the GOD of thy fathers Abraham, and Ismael, and Isaac, one GOD, and to him will we be resigned.					Were ye present when Jacob was at the point of death?53 when he said to his sons, "Whom will ye worship when I am gone?" They said, "We will worship thy God and the God of thy fathers Abraham and Ismael and Isaac, one God, and to Him are we surrendered (Muslims)."	53 "At the time when our father Jacob quitted this world, be summoned his twelve sons and said to them, Hearken to your father Israel (Gen. xlix. 2). Have ye any doubts in your hearts concerning the Holy One, Blessed be He! They said, Hear, O Israel, our Father. As there is no doubt in thy heart, so neither is there in ours. For the Lord is our God, and He is one." Midr. Rabbah on Gen. par. 98, and on Deut. par. 2. Comp. also Targ. Jer. on Deut. vi. 4. Tract. Pesachim, 56.
91	128	2	That people are now passed away, they have what they have gained,l and ye shall have what ye gain; and ye shall not be questioned concerning that which they have done.	l Or deserved. The Mohammedan notion, as to the imputation of moral actions to man, which they call gain, or acquisition, is sufficiently explained in the Preliminary Discourse.				That people have now passed away; they have the reward of their deeds, and ye shall have the meed of yours: but of their doings ye shall not be questioned.
91	129	2	They say, Become Jews or Christians that ye may be directed. Say, Nay we follow the religion of Abraham the orthodox, who was no idolater.					They say, moreover, "Become Jews or Christians that ye may have the true guidance." SAY: Nay! the religion of Abraham, the sound in faith,54 and not one of those who join gods with God!	54 See Sura [lxxiii.] xvi. 121, n., p. 209.
91	130	2	Say, We believe in GOD, and that which hath been sent down unto us, and that which hath been sent down unto Abraham, and Ismael, and Isaac, and Jacob, and the tribes, and that which was delivered unto Moses, and Jesus, and that which was delivered unto the prophets from their LORD: We make no distinction between any of them, and to GOD are we resigned.		Kitáb-i-Íqán, part II, paragraph 191, p. 176 link	No distinction do We make between any of them.		Say ye: "We believe in God, and that which hath been sent down to us, and that which hath been sent down to Abraham and Ismael and Isaac and Jacob and the tribes: and that which hath been given to Moses and to Jesus, and that which was given to the prophets from their Lord. No difference do we make between any of them: and to God are we resigned (Muslims)."
91	131	2	Now if they believe according to what ye believe, they are surely directed, but if they turn back, they are in schism. GOD shall support thee against them, for he is in the hearer, the wise.					If therefore they believe even as ye believe, then have they true guidance; but if they turn back, then do they cut themselves off from you: and God will suffice to protect thee against them, for He is the Hearer, the Knower.55	55 Ibn Batutah assures us (vol. ii. 10) that when in the 14th century he visited Basra, he saw in the mosque the copy of the Koran which the Caliph Othman had in his hands when murdered, and that the marks of his blood were still visible at the words of this verse. Othman's originals are also said to be preserved in Egypt, Morocco, Damascus, Mecca, and Medina. See M. Quatremere in Journ. Asiatique, Juillet, 1838.
91	132	2	The baptism of GODm have we received, and who is better than GOD to baptize? him do we worship.	m By baptism is to be understood the religion which GOD instituted in the beginning; because the signs of it appear in the person who professes it, as the signs of water appear in the clothes of him that is baptized.1 1 Jallalo’ddin.				Islam is the Baptism of God,56 and who is better to baptise than God? And Him do we serve.	56 The original simply has Baptism of God. This may be understood either of Islam generally, or, with Ullmann, in the more restricted sense of circumcision. Perhaps Muhammad used the word advisedly as a hint to the Christians of his land, that in the reception of his religion consisted the true new birth.
91	133	2	Say, Will ye dispute with us concerning GOD,n who is our LORD, and your LORD? we have our works, and ye have your works, and unto him are we sincerely devoted.	n These words were revealed because the Jews insisted that they first received the scriptures, that their Keblah was more ancient, and that no prophets could arise among the Arabs; and therefore if Mohammed was a prophet, he must have been of their nation.2 2 Idem.				SAY: Will ye dispute with us about God? when He is our Lord and your Lord! We have our works and ye have your works; and we are sincerely His.
91	134	2	Will ye say, truly Abraham, and Ismael, and Isaac, and Jacob, and the tribes were Jews or Christians? Say, are ye wiser, or GOD? And who is more unjust than he who hideth the testimony which he hath received from GOD?o But GOD is not regardless of that which ye do.	o The Jews are again accused of corrupting and suppressing the prophecies in the Pentateuch relating to Mohammed.				Will ye say, "Verily Abraham, and Ismael, and Isaac, and Jacob, and the tribes, were Jews or Christians?" SAY: Who knoweth best, ye, or God? And who is more in fault than he who concealeth the witness which he hath from God? But God is not regardless of what ye do.
91	135	2	That people are passed away, they have what they have gained, and ye shall have what ye gain, nor shall ye be questioned concerning that which they have done.					That people have now passed away: they have the reward of their deeds, and for you is the meed of yours; but of their doings ye shall not be questioned.
91	136	2	The foolish men will say, What hath turned them from their Keblah, towards which they formerly prayed?p Say unto GOD belongeth the east and the west: he directeth whom he pleaseth into the right way.	p At first, Mohammed and his followers observed no particular rite in turning their faces towards any certain place, or quarter of the world, when they prayed; it being declared to be perfectly indifferent.3 Afterwards, when the prophet fled to Medina, he directed them to turn towards the temple of Jerusalem (probably to ingratiate himself with the Jews), which continued to be their Keblah for six or seven months; but either finding the Jews too intractable, or despairing otherwise to gain the pagan Arabs, who could not forget their respect to the temple of Mecca, he ordered that prayers for the future should be towards the last. This change was made in the second year of the Hejra,4 and occasioned many to fall from him, taking offence at his inconstancy.5 3 See before, p. 13. 4 Vide Abulfeda, Vit. Moham. p. 54. 5 Jallalo’ddin.				The foolish ones will say, "What hath turned them from the kebla which they used?" SAY: The East and the West are God's. He guideth whom he will into the right path.
91	137	2	Thus have we placed you, O Arabians, an intermediate nation,q that ye may be witness against the rest of mankind, and that the apostle may be a witness against you.	q This seems to be the sense of the words; though the commentators6 will have the meaning to be that the Arabians are here declared to be a most just and good nation. 6 Idem. Yahya, &c.				Thus have we made you a central people,57 that ye may be witnesses in regard to mankind, and that the apostle may be a witness in regard to you.	57 Or, intermediate, i.e., according to the commentators, not addicted to excess, just. Ullm. ein vermittelndes Volk, zwischen Juden und Christen die Mitte haltend.
91	138	2	We appointed the Keblah, towards which thou didst formerly pray, only that we might know him who followeth the apostle, from him who turneth back on the heels;r though this change seem a great matter, unless unto those whom GOD hath directed. But GOD will not render your faith of none effect;s for GOD is gracious and merciful unto man.	r i.e., Returneth to Judaism. s Or will not suffer it to go without its reward, while ye prayed towards Jerusalem.	Kitáb-i-Íqán, part I, paragraph 55, p. 52 link	We did not appoint that which Thou wouldst have to be the Qiblih, but that We might know him who followeth the Apostle from him who turneth on his heels.		We appointed the kebla which thou formerly hadst, only that we might know him who followeth the apostle, from him who turneth on his heels: The change is a difficulty, but not to those whom God hath guided. But God will not let your faith58 be fruitless; for unto man is God Merciful, Gracious.	58 In having prayed towards Jerusalem.
91	139	2	We have seen thee turn about thy face towards heaven with uncertainty, but we will cause thee to turn thyself towards a Keblah that will please thee. Turn, therefore, thy face towards the holy temple of Mecca; and wherever ye be, turn your faces towards that place. They to whom the scripture hath been given, know this to be truth from their LORD. GOD is not regardless of that which ye do.		Kitáb-i-Íqán, part I, paragraph 54, p. 50 link	We behold Thee from above, turning Thy face to heaven; but We will have Thee turn to a Qiblih which shall please Thee.		We have seen thee turning thy face towards every part of Heaven; but we will have thee turn to a kebla which shall please thee. Turn then thy face towards the sacred Mosque,59 and wherever ye be, turn your faces towards that part. They, verily, to whom "the Book" hath been given, know this to be the truth from their Lord: and God is not regardless of what ye do.	59 Of Mecca. This change of the Kebla from Jerusalem to Mecca shows that this part of the Sura was revealed at a time when the breach between Muhammad and the Jews was past healing; i.c. in the first half of the second year of the Hejira. See Thilo's. Cod. Apoc. p. 21, n.
91	140	2	Verily although thou shouldest show unto those to whom the scripture hath been given all kinds of signs, yet they will not follow thy Keblah, neither shalt thou follow their Keblah; nor will one part of them follow the Keblah of the other. And if thou follow their desires, after the knowledge which hath been given thee, verily thou wilt become one of the ungodly.					Even though thou shouldest bring every kind of sign to those who have received the Scriptures, yet thy kebla they will not adopt; nor shalt thou adopt their kebla; nor will one part of them adopt the kebla of the other. And if, after the knowledge which hath come to thee, thou follow their wishes, verily then wilt thou become of the unrighteous.
91	141	2	They to whom we have given the scripture know our apostle, even as they know their own children, but some of them hide the truth, against their own knowledge.					They to whom we have given the Scriptures know him–the apostle–even as they know their own children: but truly a part of them do conceal the truth, though acquainted with it.60	60 That is, the Jews are really convinced of the truth of Muhammad's mission.
91	142	2	Truth is from thy LORD, therefore thou shalt not doubt.					The truth is from thy Lord. Be not then of those who doubt.
91	143	2	Every sect hath a certain tract of heaven to which they turn themselves in prayer; but do ye strive to run after good things; wherever ye be, GOD will bring you all back at the resurrection, for GOD is almighty.		Kitáb-i-Íqán, part I, paragraph 54, p. 50 link	All have a quarter of the Heavens to which they turn.		All have a quarter of the Heavens to which they turn them; but wherever ye be, hasten emulously after good: God will one day bring you all together; verily, God is all-powerful.
91	144	2	And from what place soever thou comest forth, turn thy face towards the holy temple, for this is truth from thy LORD; neither is GOD regardless of that which ye do.					And from whatever place thou comest forth, turn thy face toward the sacred Mosque; for this is the truth from thy Lord; and God is not inattentive to your doings.
91	145	2	From what place soever thou comest forth, turn thy face towards the holy temple; and wherever ye be, thitherward turn your faces, lest men have matter of dispute against you; but as for those among them who are unjust doers, fear them not, but fear me, that I may accomplish my grace upon you, and that ye may be directed.		Kitáb-i-Íqán, part II, paragraph 245, p. 221 link	Turn Thou Thy face towards the sacred Mosque.		And from whatever place thou comest forth, turn thy face toward the sacred Mosque; and wherever ye be, to that part turn your faces, lest men have cause of dispute against you: but as for the impious among them, fear them not; but fear me, that I may perfect my favours on you, and that ye may be guided aright.
91	146	2	As we have sent unto you an apostle from among you,t to rehearse our signs unto you, and to purify you, and to teach you the book of the Koran and wisdom, and to teach you that which ye knew not:	t That is, of your own nation.				And we sent to you an apostle from among yourselves to rehearse our signs unto you, and to purify you, and to instruct you in "the Book," and in the wisdom, and to teach you that which ye knew not:
91	147	2	therefore remember me, and I will remember you, and give thanks unto me, and be not unbelievers.					Therefore remember me: I will remember you; and give me thanks and be not ungrateful.
91	148	2	O true believers, beg assistance with patience and prayer, for GOD is with the patient.					O ye who believe! seek help with patience and with prayer, for God is with the patient.
91	149	2	And say not of those who are slain in fight for the religion of GOD,u that they are dead; yea, they are living:x but ye do not understand.	u The original words are literally, who are slain in the way of GOD; by which expression, frequently occurring in the Korân, is always meant war undertaken against unbelievers for the propagation of the Mohammedan faith. x The souls of martyrs (for such they esteem those who die in battle against infidels), says Jallalo’ddin, are in the crops of green birds, which have liberty to fly wherever they please in paradise, and feed on the fruits thereof.				And say not of those who are slain on God's path61 that they are Dead; nay, they are Living! But ye understand not.	61 That is, warring with the infidels. The precise date of verses 148-152 depends upon whether this passage refers to the battle of Bedr or Ohod.
91	150	2	We will surely prove you by afflicting you in some measure with fear, and hunger, and decrease of wealth, and loss of lives, and scarcity of fruits: but bear good tidings unto the patient,					With somewhat of fear and hunger, and loss of wealth, and lives, and fruits, will we surely prove you: but bear good tidings to the patient,
91	151	2	who, when a misfortune befalleth them, say, We are GOD'S and unto him shall we surely return.y	y An expression frequently in the mouths of the Mohammedans, when under any great affliction, or in any imminent danger.	The Seven Valleys (The Valley of Knowledge) link Gems of Divine Mysteries, p. 26, paragraph 33 link Gems of Divine Mysteries, p. 71, paragraph 104 link	MG: Verily, we are from God and to Him shall we return. BWC: Verily we are God's, and to Him shall we return. BWC: Verily we are God's, and to Him shall we return.		Who when a mischance chanceth them, say, "Verily we are God's, and to Him shall we return:"62	62 These words are constantly used by the pious Muslims when in any trouble.
91	152	2	Upon them shall be blessings from their LORD and mercy, and they are the rightly directed.					On them shall be blessings from their Lord, and mercy: and these!–they are the rightly guided.
91	153	2	Moreover Safa and Merwah are two of the monuments of God: whoever therefore goeth on pilgrimage to the temple of Mecca or visiteth it, it shall be no crime in him, if he compass them both.z And as for him who voluntarily performeth a good work; verily GOD is grateful and knowing.	z Safâ and Merwâ are two mountains near Mecca, whereon were anciently two idols, to which the pagan Arabs used to pay a superstitious veneration.1 Jallalo’ddin says this passage was revealed because the followers of Mohammed made a scruple of going round these mountains, as the idolaters did. But the true reason of his allowing this relic of ancient superstition seems to be the difficulty he found in preventing it. Abul Kâsem Hebato’llah thinks these last words are abrogated by those other, Who will reject the religion of Abraham, except he who hath infatuated his souls?2 So that he will have the meaning to be quite contrary to the letter, as if it had been, it shall be no crime in him if he do not compass them. However, the expositors are all against him3, and the ceremony of running between these two hills is still observed at the pilgrimage.4 1 See the Prelim. Disc. Sect. I. 2 See before, p. 15. 3 Vide Marracci in Alc. p. 69, &c 4 See the Prelim. Disc. Sect. IV.				Verily, Safa and Marwah63 are among the monuments of God: whoever then maketh a pilgrimage to the temple, or visiteth it, shall not be to blame if he go round about them both. And as for him who of his own accord doeth what is good–God is Grateful, Knowing.	63 Hills in the sacred territory of Mecca, which had long been objects of superstitious reverence to the idolatrous Arabs, on which account the Muslims were at first unwilling to include them among the sacred places.
91	154	2	They who conceal any of the evident signs, or the direction which we have sent down, after what we have manifested unto men in the scripture, GOD shall curse them; and they who curse shall curse them.a	a That is, the angels, the believers, and all things in general.5 But Yahya interprets it of the curses which will be given to the wicked, when they cry out because of the punishment of the sepulchre,6 by all who hear them, that is, by all creatures except men and genii. 5 Jallalo’ddin. 6 See Prelim. Disc. Sect. IV				They who conceal aught that we have sent down, either of clear proof or of guidance, after what we have so clearly shewn to men in the Book,64 God shall curse them, and they who curse shall curse them.	64 The Pentateuch. See verse 141.
91	155	2	But as for those who repent and amend, and make known what they concealed, I will be turned unto them, for I am easy to be reconciled and merciful.					But as for those who turn to me, and amend and make known the truth, even unto them will I turn me, for I am He who Turneth, the Merciful.
91	156	2	Surely they who believe not, and die in their unbelief, upon them shall be the curse of GOD, and of the angels, and of all men;					Verily, they who are infidels and die infidels,–these! upon them shall be the malison of God and of angels and of all men:
91	157	2	they shall remain under it forever, their punishment shall not be alleviated, neither shall they be regarded.b	b Or, as Jallalo’ddin expounds it, GOD will not wait for their repentance.				Under it shall they remain for ever: their torment shall not be lightened, and God will not even look upon them!
91	158	2	Your GOD is one GOD; there is no GOD but He, the most merciful.					Your God is one God:65 there is no God but He, the Compassionate, the Merciful.	65 This and the three following verses are probably Meccan, as also verses 167-171.
91	159	2	Now in the creation of heaven and earth, and the vicissitude of night and day, and in the ship which saileth in the sea, loaden with what is profitable for mankind, and in the rain water which GOD sendeth from heaven, quickening thereby the dead earth, and replenishing the same with all sorts of cattle, and in the change of winds, and the clouds that are compelled to do servicec between heaven and earth, are signs to people of understanding:	c The original word signifies properly that are pressed or compelled to do personal service without hire; which kind of service is often exacted by the eastern princes of their subjects, and is called by the Greek and Latin writers, Angaria. The scripture often mentions this sort of compulsion by force.7 7 Matth. v. 41; xxvii. 32, &c.				Assuredly in the creation of the Heavens and of the Earth; and in the alternation of night and day; and in the ships which pass through the sea with what is useful to man; and in the rain which God sendeth down from Heaven, giving life by it to the earth after its death, and by scattering over it all kinds of cattle; and in the change of the winds, and in the clouds that are made to do service between the Heaven and the Earth;–are signs for those who understand.
91	160	2	yet some men take idols beside GOD, and love them as with the love due to GOD; but the true believers are more fervent in love towards GOD. Oh that they who act unjustly did perceive,d when they behold their punishment, that all power belongeth unto GOD, and that he is severe in punishing!	d Or it may be translated, Although the ungodly will perceive, &c. But some copies instead of yara, in the third person, read tara, in the second; and then it must be rendered, Oh if thou didst see when the ungodly behold their punishment, &c.				Yet there are men who take to them idols along with God, and love them with the love of God: But stronger in the faithful is the love of God. Oh! the impious will see, when they see their chastisement, that all power is God's, and that God is severe in chastising.
91	161	2	When those who have been followed shall separate themselves from their followers,e and shall see the punishment, and the cords of relation between them shall be cut in sunder;	e That is, when the broachers or heads of new sects shall at the last day forsake or wash their hands of their disciples, as if they were not accomplices in their superstitions.				When those who have had followers66 shall declare themselves clear from their followers after that they have seen the chastisement, and when the ties between them shall be cut asunder;	66 The ringleaders of infidelity and idolatrous faiths.
91	162	2	the followers shall say, If we could return to life, we would separate ourselves from them, as they have now separated themselves from us. So GOD will show them their works; they shall sigh grievously, and shall not come forth from the fire of hell.					The followers shall say, "Could we but return to life we would keep ourselves clear from them, as they have declared themselves clear of us." So will God shew them their works! Sighing is upon them! but, forth from the fire they come not.
91	163	2	O men, eat of that which is lawful and good on the earth; and tread not in the steps of the devil, for he is your open enemy.		Selections from the Writings of the Báb (2 Excerpts from the Qayyúmu'l-Asmá, Chapter LI, within pp. 56-57) link	BWC: follow not the steps of the Evil One, for he prompteth you to walk in the ways of impiety and wickedness; he is, in truth, your declared enemy.		Oh men! eat of that which is lawful and good on the earth, but follow not the steps of Satan, for he is your avowed enemy:
91	164	2	Verily he commandeth you evil and wickedness, and that ye should say that of GOD which ye know not.					He only enjoineth you evil and wickedness, and that ye should aver of God that which ye know not.
91	165	2	And when it is said unto them who believe not, Follow that which GOD hath sent down; they answer, Nay, but we will follow that which we found our fathers practise. What? though their fathers knew nothing, and were not rightly directed?					And when it is said to them, "Follow ye that which God hath sent down;" they say, "Nay, we follow the usages which we found with our fathers." What! though their fathers were utterly ignorant and devoid of guidance?
91	166	2	The unbelievers are like unto one who crieth aloud to that which heareth not so much as his calling, or the sound of his voice. They are deaf, dumb, and blind, therefore do they not understand.					The infidels resemble him who shouteth aloud to one who heareth no more than a call and cry! Deaf, Dumb, blind: therefore they have no understanding.
91	167	2	O true believers, eat of the good things which we have bestowed on you for food, and return thanks unto GOD, if ye serve him.					O ye who believe! eat of the good things with which we have supplied you, and give God thanks if ye are His worshippers.
91	168	2	Verily he hath forbidden you to eat that which dieth of itself, and blood and swine's flesh, and that on which any other name but GOD'S hath been invocated.f But he who is forced by necessity, not lusting, nor returning to transgress, it shall be no crime in him if he eat of those things, for GOD is gracious and merciful.	f For this reason, whenever the Mohammedans kill any animal for food, they always say, Bismi llah, or In the name of GOD; which, if it be neglected, they think it not lawful to eat of it.				But that which dieth of itself, and blood, and swine's flesh, and that over which any other name than that of God hath been invoked, is forbidden you. But he who shall partake of them by constraint, without lust or wilfulness, no sin shall be upon him. Verily God is Indulgent, Merciful.
91	169	2	Moreover they who conceal any part of the scripture which GOD hath sent down unto them, and sell it for a small price, they shall swallow into their bellies nothing but fire; GOD shall not speak unto them on the day of resurrection, neither shall he purify them, and they shall suffer a grievous punishment.					They truly who hide the Scriptures which God hath sent down, and barter them for a mean price–these shall swallow into their bellies nought but fire. God will not speak to them, or assoil them, on the day of the Resurrection: and theirs shall be a grievous torment.
91	170	2	These are they who have sold direction for error, and pardon for punishment: but how great will their suffering be in the fire!					These are they who have bartered guidance for error, and pardon for torment; But how great their endurance in fire!67	67 Freyt. Lex. vol. ii. p. 477 Quid eos agere coegit quemadmodum damnati agunt? But Mar. Quanta erit sustinentia corum!
91	171	2	This they shall endure, because GOD sent down the book of the Koran with truth, and they who disagree concerning that book are certainly in a wide mistake.					This shall be their doom, because God had sent down "the Book" with the very truth. And verily they who dispute about that Book are in a far-gone severance from it.
91	172	2	It is not righteousness that ye turn your faces in prayer towards the east and the west, but righteousness is of him who believeth in GOD and the last day, and the angels, and the scriptures, and the prophets; who giveth money for GOD'S sake unto his kindred, and unto orphans, and the needy, and the stranger, and those who ask, and for redemption of captives; who is constant at prayer, and giveth alms; and of those who perform their covenant, when they have covenanted, and who behave themselves patiently in adversity, and hardships, and in time of violence; these are they who are true, and these are they who fear GOD.		Kitáb-i-Íqán, part I, paragraph 101, p. 93 link The Secret of Divine Civilization, p. 96 link	There is no piety in turning our faces toward the east or toward the west, but he is pious who believeth in God and the Last Day. MG: There is no righteousness in turning your faces toward the East or the West, but he is righteous who believeth in God, and the last day, and the angels, and the Scriptures, and the Prophets; who for the love of God disburseth his wealth to his kindred, and to orphans, and the needy and the wayfarer, and those who ask, and for ransom; who observeth prayer, and payeth the legal alms, and who is of those who perform their covenant when they have covenanted, and are patient under ills and hardships, and in time of trouble: these are they who are just, and these are they who fear the Lord.		There is no piety in turning your faces toward the east or the west, but he is pious who believeth in God, and the last day, and the angles, and the Scriptures, and the prophets; who for the love of God disburseth his wealth to his kindred, and to the orphans, and the needy, and the wayfarer, and those who ask, and for ransoming; who observeth prayer, and payeth the legal alms, and who is of those who are faithful to their engagements when they have engaged in them, and patient under ills and hardships, and in time of trouble: these are they who are just, and these are they who fear the Lord.
91	173	2	O true believers, the law of retaliation is ordained you for the slain: the free shall die for the free, and the servant for the servant, and a woman for a woman:g but he whom his brother shall forgive may be prosecuted, and obliged to make satisfaction according to what is just, and a fine shall be set on himh with humanity.	g This is not to be strictly taken; for according to the Sonna, a man also is to be put to death for the murder of a woman. Regard is also to be had to difference in religion, so that a Mohammedan, though a slave, is not to be put to death for an infidel, though a freeman.1 But the civil magistrates do not think themselves always obliged to conform to this last determination of the Sonna. 1 Jallalo’ddin. h This is the common practice in Mohammedan countries, particularly in Persia,2 where the relations of the deceased may take their choice, either to have the murderer put into their hands to be put to death, or else to accept of a pecuniary satisfaction. 2 Vide Chardin Voyage de Perse, t. ii. p. 299, &c.				O believers! retaliation for bloodshedding is prescribed to you: the free man for the free, and the slave for the slave, and the woman for the woman: but he to whom his brother shall make any remission,68 is to be dealt with equitably; and to him should he pay a fine with liberality.	68 To whom his brother, that is, any Arab or believer, shall remit the penalty of death.
91	174	2	This is indulgence from your LORD, and mercy. And he who shall transgress after this, by killing the murderer, shall suffer a grievous punishment.					This is a relaxation69 from your Lord and a mercy. For him who after his shall transgress,70 a sore punishment!	69 Of the stricter Mosaic lex talionis, as well of the ante-Islamitic Arabian custom, by which the killing of a slave was avenged by the death of a free man, and the killing of a woman by taking the life of a man. See Freyt. Einl. p. 193. Comp. Ex. xxi. 23. 70 That is, by killing the manslayer.
91	175	2	And in this law or retaliation ye have life, O ye of understanding, that peradventure ye may fear.		Summons of the Lord of Hosts (Súriy-Haykal, paragraph 237) link A Traveler’s Narrative, p. 71 link	BWC: In punishment will ye find life, O men of insight! EGB: And in retaliation ye have life, O people of understanding.		But in this law of retaliation is your security for life, O men of understanding! to the intent that ye may fear God.
91	176	2	It is ordained you, when any of you is at the point of death, if he leave any goods, that he bequeath a legacy to his parents, and kindred, according to what shall be reasonable.i This is a duty incumbent on those who fear GOD. But he who shall change the legacy, after he hath heard it bequeathed by the dying person, surely the sin thereof shall be on those who change it, for GOD is he who heareth and knoweth.	i That is, the legacy was not to exceed a third part of the testator’s substance, nor to be given where there was no necessity. But this injunction is abrogated by the law concerning inheritances.				It is prescribed to you, when any one of you is at the point of death, if he leave goods, that he bequeath equitably to his parents and kindred. This is binding on those who fear God. But as for him who after he hath heard the bequest shall change it, surely the wrong of this shall be on those who change it: verily, God Heareth, Knoweth.
91	177	2	Howbeit he who apprehendeth from the testator any mistake or injustice, and shall compose the matter between them, that shall be no crime in him, for GOD is gracious and merciful.					But he who feareth from the testator any mistake or wrong, and shall make a settlement between the parties–that shall be no wrong in him: verily, God is Lenient, Merciful.
91	178	2	O true believers, a fast is ordained you, as it was ordained unto those before you, that ye may fear GOD.					O believers! a Fast is prescribed to you as it was prescribed to those before you, that ye may fear God,
91	179	2	A certain number of days shall ye fast: but he among you who shall be sick, or on a journey, shall fast an equal number of other days. And those who cank keep it, and do not, must redeem their neglect by maintaining of a poor man.l And he who voluntarily dealeth better with the poor man than he is obliged, this shall be better for him. But if ye fast, it will be better for you, if ye knew it.	k The expositors differ much about the meaning of this passage, thinking it very improbable that people should be left entirely at liberty either to fast or not, on compounding for it in this manner. Jallalo’ddin, therefore, supposes the negative particle not to be understood, and that this is allowed only to those who are not able to fast, by reason of age or dangerous sickness; whether they would fast or maintain a poor man, which liberty was soon after taken away, and this passage abrogated by the following, Therefore let him who shall be present in this month, fast the same month. Yet this abrogation, he says, does not extend to women with child or that give suck, lest the infant suffer. Al Zamakhshari, having first given an explanation of Ebn Abbâs, who, by a different interpretation of the Arabic word Yotikûnaho, which signifies can or are able to fast, renders it, Those who find great difficulty therein, &c., adds an exposition of his own, by supposing something to be understood, according to which the sense will be, Those who can fast and yet have a legal excuse to break it, must redeem it, &c. l According to the usual quantity which a man eats in a day and the custom of the country.3 3 Jallalo’ddin.				For certain days. But he among you who shall be sick, or on a journey, shall fast that same number of other days: and as for those who are able to keep it and yet break it, the expiation of this shall be the maintenance of a poor man. And he who of his own accord performeth a good work, shall derive good from it: and good shall it be for you to fast if ye knew it.
91	180	2	The month of Ramadan shall ye fast, in which the Koran was sent down from heaven,n a direction unto men, and declarations of direction, and the distinction between good and evil. Therefore, let him among you who shall be present in this month, fast the same month; but he who shall be sick, or on a journey, shall fast the like number of other days. GOD would make this an ease unto you, and would not make it a difficulty unto you; that ye may fulfil the number of days, and glorify GOD, for that he hath directed you, and that ye may give thanks.	m See the Prelim. Disc. Sect. IV. n i.e., At home, and not in a strange country, where the fact cannot be performed, or on a journey.				As to the month Ramadhan in which the Koran was sent down to be man's guidance, and an explanation of that guidance, and of that illumination,71 as soon as any one of you observeth the moon, let him set about the fast; but he who is sick, or upon a journey, shall fast a like number of other days. God wisheth you ease, but wisheth not your discomfort, and that you fulfil the number of days, and that you glorify God for his guidance, and that you be thankful.	71 On the word Furquan, see Sura [1xv.] xxi. 49.
91	181	2	When my servants ask thee concerning me, Verily I am near; I will hear the prayer of him that prayeth, when he prayeth unto me: but let them hearken unto me, and believe in me, that they may be rightly directed.					And when my servants ask thee concerning me, then will I be nigh unto them. I will answer the cry of him that crieth, when he crieth unto me: but let them hearken unto me, and believe in me, that they may proceed aright.
91	182	2	It is lawful for you, on the night of the fast, to go in unto your wives;o they are a garmentp unto you, and ye are a garment unto them. GOD knoweth that ye defraud yourselves therein, wherefore he turneth unto you, and forgiveth you. Now, therefore, go in unto them; and earnestly desire that which GOD ordaineth you, and eat and drink, until ye can plainly distinguish a white thread from a black thread by the daybreak: then keep the fast until night, and go not in unto them, but be constantly present in the places of worship. These are the prescribed bounds of GOD, therefore draw not near them to transgress them. Thus GOD declareth his signs unto men, that ye may fear him.	o In the beginning of Mohammedism, during the fast, they neither lay with their wives, nor ate nor drank after supper. But both are permitted by this passage.1 1 Jallalo’ddin. p A metaphorical expression, to signify the mutual comfort a man and his wife find in each other.				You are allowed on the night of the fast to approach your wives: they are your garment and ye are their garment.72 God knoweth that ye defraud yourselves therein, so He turneth unto you and forgiveth you! Now, therefore, go in unto them with full desire for that which God hath ordained for you; and eat and drink until ye can discern a white thread from a black thread73 by the daybreak: then fast strictly till night, and go not in unto them, but rather pass the time in the Mosques. These are the bounds set up by God: therefore come not near them. Thus God maketh his signs clear to men that they may fear Him.74	72 A mutual comfort to each other. 73 Thus Misch. Berachoth, 1, 2, "Prayer is to be said as soon as one can distinguish between a blue and white thread." 74 Judging from the minuteness of the precepts laid down in this and the following verses to 193, it would appear that they were added at a late period of Muhammad's residence at Medina.
91	183	2	Consume not your wealth among yourselves in vain; nor present it unto judges, that ye may devour part of men's substance unjustly, against your own consciences.					Consume not your wealth among yourselves in vain things, nor present it to judges that ye may consume a part of other men's wealth unjustly, while ye know the sin which ye commit.
91	184	2	They will ask thee concerning the phases of the moon: Answer, They are times appointed unto men, and to show the season of the pilgrimage to Mecca. It is not righteousness that ye enter your houses by the back parts thereof,q but righteousness is of him who feareth GOD. Therefore enter your houses by their doors; and fear GOD, that ye may be happy.	q Some of the Arabs had a superstitious custom after they had been at Mecca (in pilgrimage, as it seems), on their return home, not to enter their house by the old door, but to make a hole through the back part for a passage, which practice is here reprehended.				They will ask thee of the new moons. SAY: They are periods fixed for man's service and for the Pilgrimage. There is no piety in entering your houses at the back,75 but piety consists in the fear of God. Enter your houses then by their doors; and fear God that it may be well with you.	75 Such appears to have been the superstitious custom of the Arabs after their return from pilgrimages to Mecca.
91	185	2	And fight for the religion of GOD against those who fight against you; but transgress not by attacking them first, for GOD loveth not the transgressors.		Kitáb-i-Íqán, part II, paragraph 200, p. 182 link	They are periods appointed unto men.		And fight for the cause of God against those who fight against you: but commit not the injustice of attacking them first: God loveth not such injustice:
91	186	2	And kill them wherever ye find them, and turn them out of that whereof they have dispossessed you; for temptation to idolatry is more grievous than slaughter; yet fight not against them in the holy temple, until they attack you therein; but if they attack you, slay them there. This shall be the reward of infidels.					And kill them wherever ye shall find them, and eject them from whatever place they have ejected you; for civil discord76 is worse than carnage: yet attack them not at the sacred Mosque, unless they attack you therein; but if they attack you, slay them. Such the reward of the infidels.	76 Their driving you out of Mecca; or, the temptation (to idolatry).
91	187	2	But if they desist, GOD is gracious and merciful.					But if they desist, then verily God is Gracious, Merciful.
91	188	2	Fight therefore against them, until there be no temptation to idolatry, and the religion be GOD'S; but if they desist, then let there be no hostility, except against the ungodly.					Fight therefore against them until there be no more civil discord, and the only worship be that of God: but if they desist, then let there be no hostility, save against the wicked.
91	189	2	A sacred month for a sacred month,r and the holy limits of Mecca, if they attack you therein, do ye also attack them therein in retaliation; and whoever transgresseth against you by so doing, do ye transgress against him in like manner as he hath transgressed against you, and fear GOD, and know that GOD is with those who fear him.	r As to these sacred months, wherein it was unlawful for the ancient Arabs to attack one another, see the Prelim. Disc. Sect. VII.				The sacred month and the sacred precincts are under the safeguard of reprisals:77 whoever offereth violence to you, offer ye the like violence to him, and fear God, and know that God is with those who fear Him.	77 Lit. the sacred month for the sacred month, and the sacred precincts or things (for) reprisals. The meaning of this difficult passage is that in wars for the cause of religion, the sacred month and the temple of Mecca may be made the time and scene of contests, which then and there are usually prohibited. For the most accurate information as to the Pilgrimage, see Freytag, Einl. 418.
91	190	2	Contribute out of your substance toward the defence of the religion of GOD, and throw not yourselves with your own hands into perdition;s and do good, for GOD loveth those who do good.	s i.e., Be not accessory to your own destruction, by neglecting your contributions towards the wars against infidels, and thereby suffering them to gather strength.				Give freely for the cause of God, and throw not yourselves with your own hands into ruin;78 and do good, for God loveth those who do good.	78 This shows that Muhammad inculcated the doctrine of entire freedom of the will.
91	191	2	Perform the pilgrimage of Mecca, and the visitation of GOD; and, if ye be besieged, send that offering which shall be the easiest; and shave not your heads,t until your offering reacheth the place of sacrifice. But, whoever among you is sick, or is troubled with any distemper of the head, must redeem the shaving his head, by fasting, or alms, or some offering.u When ye are secure from enemies, he who tarrieth in the visitation of the temple of Meccax until the pilgrimage, shall bring that offering which shall be the easiest. But he who findeth not anything to offer, shall fast three days in the pilgrimage, and seven when ye are returned: they shall be ten days complete. This is incumbent on him whose family shall not be present at the holy temple. And fear GOD, and know that GOD is severe in punishing.	t For this was a sign they had completed their vow, and performed all the ceremonies of the pilgrimage.1 1 Jallalo’ddin. u That is, either by fasting three days, or feeding six poor people, or sacrificing a sheep. x This passage is somewhat obscure. Yahya interprets it of him who marries a wife during the visitation, and performs the pilgrimage the year following. But Jallalo’ddin expounds it of him who stays within the sacred enclosures, in order to complete the ceremonies which (as it should seem) he had not been able to do within the prescribed time.				Accomplish the Pilgrimage and the Visitation79 of the holy places in honour of God: and if ye be hemmed in by foes, send whatever offering shall be the easiest: and shave not your heads until the offering reach the place of sacrifice. But whoever among you is sick, or hath an ailment of the head, must satisfy by fasting, or alms, or an offering. And when ye are safe from foes, he who contents himself with the Visitation of the holy places, until the Pilgrimage, shall bring whatever offering shall be the easiest. But he who findeth nothing to offer, shall fast three days in the Pilgrimage itself, and seven days when ye return: they shall be ten days in all. This is binding on him whose family shall not be present at the sacred Mosque. And fear God, and know that God is terrible in punishing.	79 The greater Pilgrimage, which every Muslim is bound to perform once in his life, is the Hadjat el Farz (the one obligatory Pilgrimage), or the Hadjat el Islam. The Umrah, or little pilgrimage, may be performed at any time except the pilgrimage season, and its ceremonies are much fewer. They are described by Lieut. Burton in his "Pilgrimage," vol. iii. ch. xxviii.
91	192	2	The pilgrimage must be performed in the known months:y whosoever therefore purposeth to go on pilgrimage therein, let him not know a woman, nor transgress, nor quarrel in the pilgrimage. The good which ye do, GOD knoweth it. Make provision for your journey; but the best provision is piety and fear me, O ye of understanding.	y i.e., Shawâl, Dhu’lkaada, and Dhu’lhajja. See the Preliminary Discourse, Sect. IV.				Let the Pilgrimage be made in the months already known:80 whoever therefore undertaketh the Pilgrimage therein, let him not know a woman, nor transgress, nor wrangle in the Pilgrimage. The good which ye do, God knoweth it. And provide for your journey; but the best provision is the fear of God: fear me, then, O men of understanding!	80 Namely, Shawâl, Dhu'lkaada, and Dhu'lhajja.
91	193	2	It shall be no crime in you, if ye seek an increase from your LORD, by trading during the pilgrimage. And when ye go in processionz from Arafat,a remember GOD near the holy monument;b and remember him for that he hath directed you, although ye were before this of the number of those who go astray.	z The original word signifies to rush forward impetuously; as the pilgrims do when they proceed from Arafat to Mozdalifa. a A mountain near Mecca, so called because Adam there met and knew his wife, after a long separation.2 Yet others say that Gabriel, after he had instructed Abraham in all the sacred ceremonies, coming to Arafat, there asked him if he knew the ceremonies which had been shown him; to which Abraham answering in the affirmative, the mountain had thence its name.3 2 See before, p. 5, note f. 3 Al Hasan. b In Arabic, al Masher al harâm. It is a mountain in the farther part of Mozdalifa, where it is said Mohammed stood praying and praising God, till his face became extremely shining.4 Bobovious calls it Farkh5, but the true name seems to be Kazah; the variation being occasioned only by the different pointing of the Arabic letters. 4 Jallalo’ddin. 5 Bobov. de Peregr. Meccana, p. 15.				It shall be no crime in you if ye seek an increase from your Lord;81 and when ye pour swiftly on from Arafat, then remember God near the holy monument; and remember Him, because He hath guided you who before this were of those who went astray:	81 By trading during the Hadj.
91	194	2	Therefore go in procession from whence the people go in procession, and ask pardon of GOD, for GOD is gracious and merciful.					Then pass on quickly82 where the people quickly pass, and ask pardon of God, for God is Forgiving, Merciful.	82 The pilgrims move on very rapidly when in the immediate neighbourhood of the Holy Places.
91	195	2	And when ye have finished your holy ceremonies, remember GOD, according as ye remember your fathers, or with a more reverent commemoration. There are some men who say, O LORD, give us our portion in this world; but such shall have no portion in the next life:					And when ye have finished your holy rites, remember God as ye remember your own fathers, or with a yet more intense remembrance! Some men there are who say, "O our Lord! give us our portion in this world:" but such shall have no portion in the next life:
91	196	2	and there are others who say, O LORD, give us good in this world and also good in the next world, and deliver us from the torment of hell fire.					And some say, "O our Lord! give us good in this world and good in the next, and keep us from the torment of the fire."
91	197	2	They shall have a portion of that which they have gained: GOD is swift in taking an account.c	c For he will judge all creatures, says Jallalo’ddin, in the space of half a day.				They shall have the lot which they have merited: and God is swift to reckon.
91	198	2	Remember GOD the appointed number of days:d but if any haste to depart from the valley of Mina in two days, it shall be no crime in him. And if any tarry longer, it shall be no crime in him, in him who feareth GOD. Therefore fear GOD, and know that unto him ye shall be gathered.	d i.e., Three days after slaying the sacrifices.				Bear God in mind during the stated days: but if any haste away83 in two days, it shall be no fault in him: And if any tarry longer, it shall be no fault in him, if he fear God. Fear God, then, and know that to Him shall ye be gathered.	83 From the valley of Mina.
91	199	2	There is a man who causeth thee to marvele by his speech concerning this present life, and calleth God to witness that which is in his heart, yet he is most intent in opposing thee;	e This person was al Akhnas Ebn Shoraik, a fair-spoken dissembler, who swore that he believed in Mohammed, and pretended to be one of his friends, and to contemn this world. But GOD here reveals to the prophet his hypocrisy and wickedness.1 1 Jallalo’ddin.				A man there is84 who surpriseth thee by his discourse concerning this life present. He taketh God to witness what is in his heart; yet is he the most zealous in opposing thee:	84 Said to have been one Al Akhnas Ibn Shoraik, a dissembler with Muhammad.
91	200	2	and when he turneth away from thee, he hasteth to act corruptly in the earth, and to destroy that which is sown, and springeth up:f but GOD loveth not corrupt doing.	f Setting fire to his neighbour’s corn, and killing his asses by night.2 2 Idem.				And when he turneth his back on thee, he runneth through the land to enact disorders therein, and layeth waste the fields and flocks: but God loveth not the disorder.
91	201	2	And if one say unto him, Fear GOD; pride seizeth him, together with wickedness; but hell shall be his reward, and an unhappy couch shall it be.					And when it is said to him, "Fear God," the pride of sin seizeth him: but he shall have his fill of Hell; and right wretched the couch!
91	202	2	There is also a man who selleth his soul for the sake of those things which are pleasing unto GOD;g and GOD is gracious unto his servants.	g The person here meant was one Soheib, who being persecuted by the idolaters of Mecca, forsook all he had, and fled to Medina.3 3 Idem.				A man, too, there is85 who selleth his very self out of desire to please God: and God is good to his servants.	85 Sohaib, when he joined the standard of Muhammad, left all his property in the hands of the infidels.
91	203	2	O true believers, enter into the true religion wholly, and follow not the steps of Satan, for he is your open enemy.		The Secret of Divine Civilization, p. 97 link The Secret of Divine Civilization, p. 85 link	MG: A man, too, there is who selleth his very self out of desire to please God. MG: out of desire to please the Lord		O believers! enter completely into the true religion, and follow not the steps of Satan, for he is your declared enemy.
91	204	2	If ye have slipped after the declarations of our will have come unto you, know that GOD is mighty and wise.					But if ye lapse after that our clear signs86 have come to you, know that God is Mighty, Wise.	86 Verses 204-210 are probably addressed to those Muslims who were desirous to observe certain parts of the Jewish law.
91	205	2	Do the infidels expect less than that GOD should come down to them overshadowed with clouds, and the angels also? but the thing is decreed, and to GOD shall all things return.					What can such expect but that God should come down to them overshadowed with clouds, and the angels also, and their doom be sealed? And to God shall all things return.
91	206	2	Ask the children of Israel how many evident signs we have showed them; and whoever shall change the grace of GOD after it shall have come unto him, verily GOD will be severe in punishing him.		Kitáb-i-Íqán, part I, paragraph 83, p. 75 link Kitáb-i-Íqán, part II, paragraph 152, p. 144 link Selections from the Writings of the Báb (2 Excerpts from the Qayyúmu'l-Asmá, Chapter XLVI, p. 56) link	What can such expect but that God should come down to them overshadowed with clouds?		Ask the children of Isreal how many clear signs we have given them. But if any man shall alter the boon87 of God after it shall have reached him, assuredly God will be vehement in punishing him.	87 The Koran.
91	207	2	The present life was ordained for those who believe not, and they laugh the faithful to scorn; but they who fear GOD shall be above them, on the day of the resurrection: for GOD is bountiful unto whom he pleaseth without measure.					This present life is prepared for those who believe not, and who mock at the faithful. But they who fear God shall be above them on the day of resurrection; and God is bounteous without measure to whom He will.
91	208	2	Mankind was of one faith, and GOD sent prophets bearing good tidings, and denouncing threats and sent down with them the scripture in truth, that it might judge between men of that concerning which they disagreed: and none disagreed concerning it, except those to whom the same scriptures were delivered, after the declarations of GOD'S will had come unto them, out of envy among themselves. And GOD directed those who believed, to that truth concerning which they disagreed, by his will: for GOD directeth whom he pleaseth into the right way.					Mankind was but one people;88 and God sent prophets to announce glad tidings and to warn; and He sent down with them the Book of Truth, that it might decide the disputes of men; and none disputed but those to whom the Book had been given, after the clear tokens had reached them,–being full of mutual jealousy. And God guided those who believed to the truth of that about which, by his permission, they had disputed; for God guideth whom he pleaseth into the straight path.	88 That is, there was originally but one religion in the world.
91	209	2	Did ye think ye should enter paradise, when as yet no such thing had happened unto you, as hath happened unto those who have been before you? They suffered calamity, and tribulation, and were afflicted; so that the apostle, and they who believed with him, said: When will the help of GOD come? Is not the help of GOD nigh?					Think ye to enter Paradise, when no such things have come upon you, as on those who flourish before you? Ills and troubles tried them; and so tossed were they by trials, that the Apostle and they who shared his faith, said, "When will the help of God come?"–Is not the help of God nigh?
91	210	2	They will ask thee what they shall bestow in alms: Answer, The good which ye bestow, let it be given to parents, and kindred, and orphans, and the poor and the stranger. Whatsoever good ye do, GOD knoweth it.					They will ask thee what they shall bestow in alms. SAY: Let the good which ye bestow be for parents, and kindred, and orphans, and the poor, and the wayfarer; and whatever good ye do, of a truth God knoweth.
91	211	2	War is enjoined you against the Infidels; but this is hateful unto you:					War is prescribed to you: but from this ye are averse.
91	212	2	yet perchance ye hate a thing which is better for you, and perchance ye love a thing which is worse for you: but GOD knoweth and ye know not.					Yet haply ye are averse from a thing, though it be good for you, and haply ye love a thing though it be bad for you: And God knoweth; but ye, ye know not.
91	213	2	They will ask thee concerning the sacred month, whether they may war therein: Answer, To war therein is grievous; but to obstruct the way of GOD, and infidelity towards him, and to keep men from the holy temple, and to drive out his people from thence, is more grievous in the sight of GOD, and the temptation to idolatry is more grievous than to kill in the sacred months. They will not cease to war against you, until they turn you from your religion, if they be able: but whoever among you shall turn back from his religion, and die an infidel, their works shall be vain in this world, and the next; they shall be the companions of hell fire, they shall remain therein forever.					They will ask thee concerning war in the Sacred Month. SAY: To war therein is bad, but to turn aside from the cause of God, and to have no faith in Him, and in the Sacred Temple, and to drive out its people, is worse in the sight of God; and civil strife is worse than bloodshed. They will not cease to war against you until they turn you from your religion, if they be able: but whoever of you shall turn from his religion and die an infidel, their works shall be fruitless in this world, and in the next: they shall be consigned to the fire; therein to abide for aye.
91	214	2	But they who believe, and who fly for the sake of religion, and fight in GOD's cause, they shall hope for the mercy of GOD; for GOD is gracious and merciful.					But they who believe, and who fly their country, and fight in the cause of God may hope for God's mercy: and God is Gracious, Merciful.
91	215	2	They will ask thee concerning wineh and lots:i Answer, In both there is great sin, and also some things of use unto men;k but their sinfulness is greater than their use. They will ask thee also what they shall bestow in alms:	h Under the name of wine all sorts of strong and inebriating liquors are comprehended.1 1 See the Prelim. Disc. Sect. V. i The original word, al Meiser, properly signifies a particular game performed with arrows, and much in use with the pagan Arabs. But by lots we are here to understand all games whatsoever, which are subject to chance or hazard, as dice, cards, &c.2 2 See ibid. k From these words some suppose that only drinking to excess and too frequent gaming are prohibited.3 And the moderate use of wine they also think is allowed by these words of the 16th chapter, And of the fruits of palm-trees and grapes ye obtain inebriating drink, and also good nourishment. But the more received opinion is, that both drinking wine or other strong liquors in any quantity, and playing at any game of chance, are absolutely forbidden.4 3 Vide Jallalo’ddin et al Zamakhshari. 4 See the Prelim. Disc. ubi sup.				They will ask thee concerning wine89 and games of chance. SAY: In both is great sin, and advantage also, to men; but their sin is greater than their advantage. They will ask thee also what they shall bestow in alms:	89 Comp. Sura [c.] iv. 42, and [cxiv.] v. 99, 100.
91	216	2	Answer, What ye have to spare. Thus GOD showeth his signs unto you, that peradventure ye might seriously think					SAY: What ye can spare. Thus God sheweth you his signs that ye may ponder
91	217	2	of this present world, and of the next. They will also ask thee concerning orphans: Answer, To deal righteously with them is best;					On this present world, and on the next. They will also ask thee concerning orphans. SAY: Fair dealing with them is best;
91	218	2	and if ye intermeddle with the management of what belongs to them, do them no wrong; they are your brethren: GOD knoweth the corrupt dealer from the righteous; and if GOD please, he will surely distress you,l for GOD is mighty and wise.	l viz., By his curse, which shall certainly bring to nothing what ye shall wrong the orphans of.				But if ye mix yourselves up (in their affairs)–they are your brethren: God knoweth the foul dealer from the fair: and, if God pleased, he could indeed afflict you! Verily, God is Mighty, Wise.
91	219	2	Marry not women who are idolaters, until they believe: verily a maid-servant who believeth, is better than an idolatress, although she please you more. And give not women who believe in marriage to the idolaters, until they believe: for verily a servant who is a true believer, is better than an idolater, though he please you more.				Memorandum from the Research Department on Monogamy, Sexual Equality, Marital Equality, and the Supreme Tribunal (27 June 1996) link	Marry not idolatresses until they believe; a slave who believeth is better than an idolatress, though she please you more. And wed not your daughters to idolaters until they believe; for a slave who is a believer, is than better an idolater, though he please you.
91	220	2	They invite unto hell fire, but GOD inviteth unto paradise and pardon through his will, and declareth his signs unto men, that they may remember.					They invite to the Fire; but God inviteth to Paradise, and to pardon, if he so will, and maketh clear his signs to men that they may remember.
91	221	2	They will ask thee also concerning the courses of women: Answer, They are a pollution: therefore separate yourselves from women in their courses, and go not near them, until they be cleansed. But when they are cleansed, go in unto them as GOD hath commanded you,m for GOD loveth those who repent, and loveth those who are clean.	m But not while they have their courses, nor by using preposterous venery.1 1 Ebn Abbas, Jallalo’ddin.				They will also question thee as to the courses of women. SAY: They are a pollution. Separate yourselves therefore from women and approach them not, until they be cleansed. But when they are cleansed, go in unto them as God hath ordained for you. Verily God loveth those who turn to Him, and loveth those who seek to be clean.
91	222	2	Your wives are your tillage, go in therefore unto your tillage in what manner soever ye will:n and do first some act that may be profitable unto your souls;o and fear GOD, and know that ye must meet him; and bear good tidings unto the faithful.	n It has been imagined that these words allow that preposterous lust, which the commentators say is forbidden by the preceding; but I question whether this can be proved.2 2 Jallalo’ddin, Yahya, al Zamakhshari Vide Lucret. de Rer. Nat. l. 4, v. 1258, &c. o i.e., Perform some act of devotion or charity.				Your wives are your field: go in, therefore, to your field as ye will; but do first some act for your souls' good: and fear ye God, and know that ye must meet Him; and bear these good tidings to the faithful.
91	223	2	Make not GOD the object of your oaths,p that ye will deal justly, and be devout, and make peace among men;q for God is he who heareth and knoweth.	p So as to swear frequently by him. The word translated object, properly signifies a butt to shoot at with arrows.3 3 Jallalo’ddin. q Some commentators4 expound this negatively, That ye will not deal justly, nor be devout, &c. For such wicked oaths, they say, were customary among the idolatrous inhabitants of Mecca; which gave occasion to the following saying of Mohammed: When your swear to do a thing, and afterwards find it better to do otherwise, do that which is better, and make void your oath. 4 Idem. Yahya.				Swear not by God, when ye make oath, that ye will be virtuous and fear God, and promote peace among men; for God is He who Heareth, Knoweth.
91	224	2	GOD will not punish you for an inconsiderate wordr in your oaths; but he will punish you for that which your hearts have assented unto: GOD is merciful and gracious.	r When a man swears inadvertently, and without design.				God will not punish you for a mistake in your oaths: but He will punish you for that which your hearts have done. God is Gracious, Merciful.
91	225	2	They who vow to abstain from their wives, are allowed to wait four months:s but if they go back from their vow, verily GOD is gracious and merciful;t	s That is, they may take so much time to consider; and shall not, by a rash oath, be obliged actually to divorce them. t i.e., If they be reconciled to their wives within four months, or after, they may retain them, and GOD will dispense with their oath.				They who intend to abstain from their wives shall wait four months; but if they go back from their purpose, then verily God is Gracious, Merciful:
91	226	2	and if they resolve on a divorce, GOD is he who heareth and knoweth.					And if they resolve on a divorce, then verily God is He who Heareth, Knoweth.
91	227	2	The women who are divorced shall wait concerning themselves until they have their courses thrice,u and it shall not be lawful for them to conceal that which GOD hath created in their wombs,x if they believe in GOD and the last day; and their husbands will act more justly to bring them back at this time, if they desire a reconciliation. The women ought also to behave towards their husbands in like manner as their husbands should behave towards them, according to what is just: but the men ought to have a superiority over them. GOD is mighty and wise.	u This is to be understood of those only with whom the marriage has been consummated; for as to the others there is no time limited. Those who are not quite past childbearing (which a woman is reckoned to be after her courses cease, and she is fifty-five lunar years, or about fifty-three solar years old), and those who are too young to have children, are allowed three months only; but they who are with child must wait till they be delivered.5 5 Jallalo’ddin. x That is, they shall tell the real truth, whether they have their courses, or be with child, or not; and shall not, by deceiving their husband, obtain a separation from him before the term be accomplished: lest the first husband’s child should, by that means, go to the second; or the wife, in case of the first husband’s death, should set up her child as his heir, or demand her maintenance during the time she went with such child, and the expenses of her lying-in, under pretence that she waited not her full prescribed time.6 6 Yahya.				The divorced shall wait the result, until they have had their courses thrice, nor ought they to conceal what God hath created in their wombs, if they believe in God and the last day; and it will be more just in their husbands to bring them back when in this state, if they desire what is right. And it is for the women to act as they (the husbands) act by them, in all fairness; but the men are a step above them. God is Mighty, Wise.
91	228	2	Ye may divorce your wives twice; and then either retain them with humanity, or dismiss them with kindness. But it is not lawful for you to take away anything of what ye have given them, unless both fear that they cannot observe the ordinances of GOD.y And if ye fear that they cannot observe the ordinance of GOD, it shall be no crime in either of them on account of that for which the wife shall redeem herself.z These are the ordinances of GOD; therefore transgress them not; for whoever transgresseth the ordinances of GOD, they are unjust doers.	y For if there be a settled aversion on either side, their continuing together may have very ill, and perhaps fatal consequences. z i.e., If she prevail on her husband to dismiss her, by releasing part of her dowry.				Ye may divorce your wives twice: Keep them honourably, or put them away with kindness. But it is not allowed you to appropriate to yourselves aught of what ye have given to them, unless both fear that they cannot keep within the bounds90 set up by God. And if ye fear that they cannot observe the ordinances of God, no blame shall attach to either of you for what the wife shall herself give for her redemption. These are the bounds of God: therefore overstep them not; for whoever oversteppeth the bounds of God, they are evil doers.	90 Limits, fences. The word is Talmudic. Thus Pirke Aboth, i. "The men of the great synagogue said . . . Make a fence for the law;" and iii. 13, "Tradition is a fence to the law."
91	229	2	But if the husband divorce her a third time, she shall not be lawful for him again, until she marry another husband. But if he also divorce her, it shall be no crime in them if they return to each other, if they think they can observe the ordinances of GOD, and these are the ordinances of GOD, he declareth them to people of understanding.					But if the husband divorce her a third time, it is not lawful for him to take her again, until she shall have married another husband; and if he also divorce her, then shall no blame attach to them if they return to each other, thinking that they can keep within the bounds fixed by God. And these are the bounds of God; He maketh them clear to those who have knowledge.
91	230	2	But when ye divorce women, and they have fulfilled their pre-scribed time, either retain them with humanity, or dismiss them with kindness; and retain them not by violence, so that ye transgress;a for he who doth this surely injureth his own soul. And make not the signs of GOD a jest: but remember GOD'S favor towards you, and that he hath sent down unto you the book of the Koran, and wisdom admonishing you thereby; and fear GOD, and know that GOD is omniscient.	a viz., By obliging them to purchase their liberty with part of their dowry.				But when ye divorce women, and the time for sending them away is come, either retain them with generosity, or put them away with generosity: but retain them not by constraint so as to be unjust towards them. He who doth so, doth in fact injure himself. And make not the signs of God a jest; but remember God's favour toward you, and the Book and the Wisdom which He hath sent down to you for your warning, and fear God, and know that God's knowledge embraceth everything.
91	231	2	But when ye have divorced your wives, and they have fulfilled their prescribed time, hinder them not from marrying their husbands, when they have agreed among themselves according to what is honourable. This is given in admonition unto him among you who believeth in GOD, and the last day. This is most righteous for you, and most pure. GOD knoweth, but ye know not.					And when ye divorce your wives, and they have waited the prescribed time, hinder them not from marrying their husbands when they have agreed among themselves in an honourable way. This warning is for him among you who believeth in God and in the last day. This is most pure for you, and most decent. God knoweth, but ye know not.
91	232	2	Mothers after they are divorced shall give suck unto their children two full years, to him who desireth the time of giving suck to be completed; and the father shall be obliged to maintain them and clothe them in the mean time, according to that which shall be reasonable. No person shall be obliged beyond his ability. A mother shall not be compelled to what is unreasonable on account of her child nor a father on account of his child. And the heir of the father shall be obliged to do in like manner. But if they choose to wean the child before the end of two years, by common consent, and on mutual consideration, it shall be no crime in them. And if ye have a mind to provide a nurse for your children, it shall be no crime in you, in case ye fully pay what ye offer her, according to that which is just. And fear GOD, and know that GOD seeth whatsoever ye do.					Mothers, when divorced, shall give suck to their children two full years,91 if the father desire that the suckling be completed; and such maintenance and clothing as is fair for them, shall devolve on the father. No person shall be charged beyond his means. A mother shall not be pressed unfairly for her child, nor a father for his child: And the same with the father's heir. But if they choose to wean the child by consent and by bargain, it shall be no fault in them. And if ye choose to have a nurse for your children, it shall be no fault in you, in case ye pay what ye promised her according to that which is fair. Fear God, and know that God seeth what ye do.	91 Comp. Sura [lxxxii.] xxxi. 13.
91	233	2	Such of you as die, and leave wives, their wives must wait concerning themselves four months and ten days,b and when they shall have fulfilled their term, it shall be no crime in you, for that which they shall do with themselves,c according to what is reasonable. GOD well knoweth that which ye do.	b That is to say, before they marry again; and this, not only for decency sake, but that it may be known whether they be with child by the deceased or not. c That is, if they leave off their mourning weeds, and look out for new husbands.				If those of you who die leave wives, they must await their state during four months and ten days; and when this their term is expired, you shall not be answerable for the way in which they shall dispose of themselves fairly. And God is cognisant of what ye do.
91	234	2	And it shall be no crime in you, whether ye make public overtures of marriage unto such women, within the said four months and ten days, or whether ye conceal such your designs in your minds: GOD knoweth that ye will remember them. But make no promises unto them privately, unless ye speak honourable words;					And then shall no blame attach to you in making proposals of marriage92 to such women, or in keeping such intention to yourselves? God knoweth that ye will not forget them. But promise them not in secret, unless ye speak honourable words;	92 Within the four months and ten days.
91	235	2	and resolve not on the knot of marriage until the prescribed time be accomplished; and know that GOD knoweth that which is in your minds, therefore beware of him and know that GOD is gracious and merciful.					And resolve not on the marriage tie until the prescribed time be reached; and know that God knoweth what is in your minds: therefore, beware of Him; and know that God is Gracious, Mild!
91	236	2	It shall be no crime in you, if ye divorce your wives, so long as ye have not touched them, nor settled any dowry on them. And provide for them (he who is at his ease must provide according to his circumstances) necessaries, according to what shall be reasonable. This is a duty incumbent on the righteous.					It shall be no crime in you if ye divorce your wives so long as ye have not consummated the marriage, nor settled any dowry on them. And provide what is needful for them he who is in ample circumstances according to his means, and he who is straitened, according to his means–with fairness: This is binding on those who do what is right.
91	237	2	But if ye divorce them before ye have touched them, and have already settled a dowry on them, ye shall give them half of what ye have settled, unless they release any part, or he release part in whose hand the knot of marriage is;d and if ye release the whole, it will approach nearer unto piety. And not forget liberality among you, for GOD seeth that which ye do.	d i.e., Unless the wife agree to take less than half her dowry, or unless the husband be so generous as to give her more than half, or the whole, which is here approved of as most commendable.				But if ye divorce them before consummation, and have already settled a dowry on them, ye shall give them half of what ye have settled, unless they make a release, or he make a release in whose hand is the marriage tie. But if ye make a release, it will be nearer to piety. And forget not generosity in your relations one towards another; for God beholdeth your doings.
91	238	2	Carefully observe the appointed prayers, and the middle prayer,e and be assiduous therein, with devotion towards GOD.	e Yahya interprets this from a tradition of Mohammed, who, being asked which was the middle prayer, answered, The evening prayer, which was instituted by the prophet Solomon. But Jallalo’ddin allows a greater lattitude, and supposes it may be the afternoon prayer, the morning prayer, the noon prayer, or any other.				Observe strictly the prayers, and the middle93 prayer, and stand up full of devotion towards God.	93 Either the asr, midway between noon and nightfall (see verse 104 above) or the prayer immediately after midday. See note on Sura [c.] iv. 46.
91	239	2	But if ye fear any danger, pray on foot or on horseback; and when ye are safe remember GOD, how he hath taught you what as yet ye knew not.					And if you have any alarm, then pray on foot or riding: but when you are safe, then remember God, how he hath made you to know what ye knew not.
91	240	2	And such of you as shall die and leave wives ought to bequeath their wives a year's maintenance, without putting them out of their houses: but if they go out voluntarily, it shall be no crime in you, for that which they shall do with themselves, according to what shall be reasonable; GOD is mighty and wise.					And94 such of you as shall die and leave wives, shall bequeath their wives a year's maintenance without causing them to quit their homes; but if they quit them of their own accord, then no blame shall attach to you for any disposition they may make of themselves in a fair way. And God is Mighty, Wise.	94 This verse is certainly older than the commencement of Sura iv. which alters the law here laid down.
91	241	2	And unto those who are divorced, a reasonable provision is also due; this is a duty incumbent on those who fear GOD.					And for the divorced let there be a fair provision. This is a duty in those who fear God.
91	242	2	Thus GOD declareth his signs unto you, that ye may understand.					Thus God maketh his signs clear to you that ye may understand.
91	243	2	Hast thou not considered those, who left their habitations, (and they were thousands,) for fear of death?f And GOD said unto them, Die; then he restored them to life, for GOD is gracious towards mankind; but the greater part of men do not give thanks.	f These were some of the children of Israel, who abandoned their dwellings because of a pestilence, or, as others say, to avoid serving in a religious war; but, as they fled, God struck them all dead in a certain valley. About eight days or more after, when their bodies were corrupted, the prophet Ezekiel, the son of Buzi, happening to pass that way, at the sight of their bones wept; whereupon God said to him, Call to them, O Ezekiel, and I will restore them to life. And accordingly on the prophet’s call they all arose, and lived several years after; but they retained the colour and stench of dead corpses as long as they lived, and the clothes they wore changed as black as pitch, which qualities they transmitted to their posterity.1 As to the number of these Israelites the commentators are not agreed; they who reckon least say they were 3,000, and they who reckon most, 70,000. This story seems to have been taken from Ezekiel’s vision of the resurrection of dry bones.2 Some of the Mohammedan writers will have Ezekiel to have been one of the judges of Israel, and to have succeeded Othoniel the son of Caleb. They also call this prophet Ebn al ajûz, or the son of the old woman; because they say his mother obtained him by her prayers in her old age.3 1 Jallalo’ddin, Yahya, Abulfeda, &c. 2 Ezek. xxxvii. 1-10. 3 Al Thalabi, Abu Ishak, &c.				Hast thou not thought on those who quitted their dwellings–and they were thousands–for fear of death?95 God said to them, "Die:" then He restored them to life, for full of bounty towards man is God. But most men give not thanks!	95 Comp. Ezek. xxxvii. 1-10. These Jews are said by some commentators to have abandoned their dwellings through fear of a pestilence (comp. Talmud Sanhed. 92); by others, for fear of being compelled to serve in the wars of God.
91	244	2	Fight for the religion of GOD, and know that GOD is he who heareth and knoweth.					Fight for the cause of God; and know that God is He who Heareth, Knoweth.
91	245	2	Who is he that will lend unto GOD on good usury?g verily he will double it unto him manifold; for GOD contracteth and extendeth his hand as he pleaseth, and to him shall ye return.	g viz., By contributing towards the establishment of his true religion.				Who is he that will lend to God a goodly loan? He will double it to him again and again: God is close, but open handed also: and to Him shall ye return.
91	246	2	Hast thou not considered the assembly of the children of Israel, after the time of Moses; when they said unto their prophet Samuel, Set a king over us, that we may fight for the religion of GOD. The prophet answered, If ye are enjoined to go to war, will ye be near refusing to fight? They answered, And what should ail us that we should not fight for the religion of GOD, seeing we are dispossessed of our habitations, and deprived of our children? But when they were enjoined to go to war, they turned back, except a few of them: and GOD knew the ungodly.					Hast thou not considered96 the assembly of the children of Israel after the death of Moses, when they said to a prophet of theirs, "Set up for us a king; we will do battle for the cause of God?" He said, "May it not be that if to fight were ordained you, ye would not fight?" They said, "And why should we not fight in the cause of God, since we and our children are driven forth from our dwellings?" But when fighting was commanded them, they turned back, save a few of them: But God knew the offenders!	96 This and the seven following verses shew that Muhammad, foreseeing an open rupture with the people of Medina at no distant period, felt it necessary to stimulate the zeal and courage of his partisans by examples from Jewish history.
91	247	2	And their prophet said unto them, Verily GOD hath set Talût,h king over you: they answered, How shall he reign over us, seeing we are more worthy of the kingdom than he, neither is he possessed of great riches? Samuel said, Verily GOD hath chosen him before you, and hath caused him to increase in knowledge and stature, for GOD giveth his kingdom unto whom he pleaseth; GOD is bounteous and wise.	h So the Mohammedans name Saul.				And their prophet said to them, "Now hath God set (Talout) Saul king over you." They said, "How shall he reign over us, when we are more worthy of the kingdom than he, and of wealth he hath no abundance?" He said, "Verily God hath chosen him to be over you, and hath given him increase in knowledge and stature; God giveth his kingdom to whom he pleaseth; and God is Liberal, Knowing!"
91	248	2	And their prophet said unto them, Verily the sign of his kingdom shall be, that the ark shall come unto you:i therein shall be tranquility from your LORD,k and the relicsl which have been left by the family of Moses and the family of Aaron; the angels shall bring it. Verily this shall be a sign unto you, if ye believe.	i This ark, says Jallalo’ddin, contained the images of the prophets, and was sent down from heaven to Adam, and at length came to the Israelites, who put great confidence therein, and continually carried it in the front of their army, till it was taken by the Amalekites. But on this occasion the angels brought it back, in the sight of all the people, and placed it at the feet of Talût; who was thereupon unanimously acknowledged for their king. This relation seems to have arisen from some imperfect tradition of the taking and sending back the ark by the Philistines.4 4 I Sam. iv. v. and vi. k That is, because of the great confidence the Israelites placed in it, having won several battles by its miraculous assistance. I imagine, however, that the Arabic word Sakînat, which signifies tranquillity or security of mind, and is so understood by the commentators, may not improbably mean the divine presence or glory, which used to appear on the ark, and which the Jews express by the same word Shechinah. l These were the shoes and rod of Moses, the mitre of Aaron, a pot of manna, and the broken pieces of the two tables of the law.5 5 Jallalo’ddin.				And their prophet said to them, "Verily, the sign of his kingship shall be that the Ark shall come to you: in it is a pledge of security97 from your Lord and the relics98 left by the family of Moses, and the family of Aaron; the angels shall bear it: Truly herein shall be a sign indeed to you if ye are believers."	97 Ar. Shechinah. See Freytag Lex. in v. This word, as well as the Arabic word for ark (p. 95, n.) betray in their form a Rabbinic origin. 98 The shoes and rod of Moses, the mitre of Aaron, the vase of manna, the fragments of the two tables of the law.
91	249	2	And when Talut departed with his soldiers he said, Verily GOD will prove you by the river: for he who drinketh thereof, shall not be on my side (but he who shall not taste thereof he shall be on my side), except he who drinketh a draught out of his hand. And they drank thereof, except a few of them.m And when they had passed the river, he and those who believed with him, they said, We have no strength to-day, against Jalutn and his forces. But they who considered that they should meet GOD at the resurrection, said, How often hath a small army discomfited a great one, by the will of GOD! and GOD is with those who patiently persevere.	m The number of those who drank out of their hands was about 313.1 It seems that Mohammed has here confounded Saul with Gideon, who by the divine direction took with him against the Midianites such of his army only as lapped water out of their hands, which were 300 men.2 1 Idem, Yahya. 2 Judges vii. n Or Goliath.				And when Saul marched forth with his forces, he said, "God will test you by a river: He who drinketh of it shall not be of my band; but he who shall not taste it, drinking a drink out of the hand excepted, shall be of my band."99 And, except a few of them, they drank of it. And when they had passed it, he and those who believed with him, the former said, "We have no strength this day against (Djalout) Goliath and his forces:" But they who held it as certain that they must meet God, said, "How oft, by God's will, hath a small host vanquished a numerous host! and God is with the steadfastly enduring."	99 Observe the confusion between Gideon and Saul.
91	250	2	And when they went forth to battle against Jalut and his forces, they said, O LORD, pour on us patience, and confirm our feet, and help us against the unbelieving people.		Kitáb-i-Íqán, part II, paragraph 148, p. 139 link	They who held it as certain that they must meet God, said, 'How oft, by God's will, hath a small host vanquished a numerous host!'		And when they went forth against Goliath and his forces, they said, "O our Lord! pour out steadfastness upon us, and set our feet firm, and help us against the infidels!"
91	251	2	Therefore they discomfited them, by the will of GOD, and David slew Jalut. And GOD gave him the kingdom and wisdom, and taught him his will;o and if GOD had not prevented men, the one by the other, verily the earth had been corrupted: but GOD is beneficent towards his creatures.	o Or what he pleased to teach him. Yahya most rationally understands hereby the divine revelations which David received from GOD; but Jallalo’ddin the art of making coats of mail (which the Mohammedans believe was that prophet’s peculiar trade), and the knowledge of the language of birds.				And by the will of God they routed them; and (Daood) David slew Goliath; and God gave him the kingship and wisdom, and taught him according to His will: and were it not for the restraint of one by means of the other, imposed on men by God, verily the earth had been utterly corrupted. But God is bounteous to his creatures.
91	252	2	These are the signs of GOD: we rehearse them unto thee with truth, and thou art surely one of those who have been sent by GOD.					Such are the signs of God: with truth do we rehearse them to thee, for one of the Sent Ones art Thou.
91	253	2	These are the apostles; we have preferred some of them before others; some of them hath GOD spoken unto, and hath exalted the degree of others of them. And we gave unto Jesus the son of Mary manifest signs, and strengthened him with the holy spirit.p And if GOD had pleased, they who came after those apostles would not have contended among themselves, after manifest signs had been shown unto them. But they fell to variance; therefore some of them believed, and some of them believed not; and if GOD had so pleased, they would not have contended among themselves; but GOD doth what he will.	p See before p. 10, note k.				Some of the apostles we have endowed more highly than others: Those to whom God hath spoken, He hath raised to the loftiest grade, and to Jesus the Son of Mary we gave manifest signs, and we strengthened him with the Holy Spirit.100 And if God had pleased, they who came after them would not have wrangled, after the clear signs had reached them. But into disputes101 they fell: some of them believed, and some were infidels; yet if God had pleased, they would not have thus wrangled: but God doth what he will.	100 See verse 81. 101 The drift of these words, which are of such frequent recurrence in the Koran, is, that the former revelations had been abused, and instead of leading them to Islam broke them up into sects and dissentient parties.
91	254	2	O true believers, give alms of that which we have bestowed unto you, before the day cometh wherein there shall be no merchandizing, nor friendship, nor intercession. The infidels are unjust doers.		Kitáb-i-Íqán, part II, paragraph 110, p. 104 link Kitáb-i-Íqán, part II, paragraph 191, p. 177 link A Traveler’s Narrative, p. 73 link	Some of the Apostles We have caused to excel the others. (repeat) EGB: doing what He pleaseth and ordering what He willeth.		O Believers! give alms of that with which we have supplied you, before the day cometh when there shall be no trafficking, nor friendship, nor intercession. And the infidels are the wrong-doers.
91	255	2	GOD! there is no GOD but he;q the living, the self-subsisting: neither slumber nor sleep seizeth him; to him belongeth whatsoever is in heaven, and on earth. Who is he than can intercede with him, but through his good pleasure? He knoweth that which is past, and that which is to come unto them, and they shall not comprehend anything of his knowledge, but so far as he pleaseth. His throne is extended over heaven and earth,r and the preservation of both is no burden unto him. He is the high, the mighty.	q The following seven lines contain a magnificent description of the divine majesty and providence; but it must not be supposed the translation comes up to the dignity of the original. This passage is justly admired by the Mohammedans, who recite it in their prayers; and some of them wear it about them, engraved on an agate or other precious stone.3 3 Vide Bobov. de Prec. Moham. p. 5, et Reland. Dissert. de Gemmis Arab p. 235, 239. r This throne, in Arabic called Corsi, is by the Mohammedans supposed to be God’s tribunal, or seat of justice; being placed under that other called al Arsh, which they say is his imperial throne. The Corsi allegorically signifies the divine providence, which sustains and governs the heaven and the earth, and is infinitely above human comprehension.4 4 Vide D’Herbelot, Bibl. Orient. Art. Corsi.				God! There is no God but He; the Living, the Eternal; Nor slumber seizeth Him, nor sleep; His, whatsoever is in the Heavens and whatsoever is in the Earth! Who is he that can intercede with Him but by His own permission? He knoweth what hath been before them and what shall be after them; yet nought of His knowledge shall they grasp, save what He willeth. His Throne reacheth over the Heavens and the Earth, and the upholding of both burdeneth Him not; and He is the High, the Great!
91	256	2	Let there be no violence in religion.s Now is right direction manifestly distinguished from deceit: whoever therefore shall deny Tagut,t and believe in GOD, he shall surely take hold on a strong handle, which shall not be broken; GOD is he who heareth and seeth.	s This passage was particularly directed to some of Mohammed’s first proselytes, who, having sons that had been brought up in idolatry or Judaism, would oblige them to embrace Mohammedism by force.1 1 Jallalo’ddin. t This word properly signifies an idol, or whatever is worshipped besides GOD–particularly the two idols of the Meccans, Allât and al Uzza; and also the devil, or any seducer.				Let there be no compulsion in Religion.102 Now is the right way made distinct from error. Whoever therefore shall deny Thagout103 and believe in God–he will have taken hold on a strong handle that shall not be broken: and God is He who Heareth, Knoweth.	102 This verse must have been revealed before Muhammad felt himself secure in his new position at Medina. 103 A name applied to an idol or idols especially Allat and Ozza, the ancient idols of the Meccans. The termination of the word Thagout is more Hebraic than pure Arabic, and literally means error.
91	257	2	GOD is the patron of those who believe; he shall lead them out of darkness into light:		A Traveler’s Narrative, p. 76 link	EGB: Most Firm Handle		God is the patron of believers: He shall bring them out of darkness into light:
91	258	2	but as to those who believe not, their patrons are Tagut; they shall lead them from the light into darkness; they shall be the companions of hell fire, they shall remain therein forever.		Tablets of the Divine Plan (4 Tablet to the Bahá’ís of the Western States, within pp. 19-25) link	O: Verily God is the helper of those who have believed. He will lead them from darkness into light.		As to those who believe not, their patrons are Thagout: they shall bring them out of light into darkness: they shall be given over to the fire: they shall abide therein for ever.
91	259	2	Hast thou not considered him who disputed with Abraham concerning his LORD,u because GOD had given him the kingdom? When Abraham said, My LORD is he who giveth life, and killeth: he answered, I give life, and I kill. Abraham said, Verily GOD bringeth the sun from the east, now do thou bring it from the west. Whereupon the infidel was confounded; for GOD directeth not the ungodly people.	u This was Nimrod, who, as the commentators say, to prove his power of life and death by ocular demonstration, caused two men to be brought before him at the same time, one of whom he slew, and saved the other alive. As to this tyrant’s persecution of Abraham, see chapter 21, and the notes thereon.				Hast thou not thought on him104 who disputed with Abraham about his Lord, because God had given him the kingdom? When Abraham said, "My Lord is He who maketh alive and cause to die:" He said, "It is I who make alive and cause to die!" Abraham said, "Since God bringeth the sun from the East, do thou, then, bring it from the West." The infidel was confounded; for God guideth not the evil doers:	104 Nimrod.
91	260	2	Or hast thou not considered how he behaved who passed by a city which had been destroyed, even to her foundations?x He said, How shall GOD quicken this city, after she hath been dead? And GOD caused him to die for an hundred years, and afterwards raised him to life. And GOD said, how long hast thou tarried here? He answered, A day, or part of a day. GOD said, Nay, thou hast tarried here a hundred years. Now look on thy food and thy drink, they are not yet corrupted; and look on thine ass: and this have we done that we might make thee a sign unto men. And look on the bones of thine ass, how we raise them, and afterwards clothe them with flesh. And when this was shown unto him, he said, I know that GOD is able to do all things.	x The person here meant was Ozair or Ezra, who riding on an ass by the ruins of Jerusalem, after it had been destroyed by the Chaldeans, doubted in his mind by what means God could raise the city and its inhabitants again; whereupon God caused him to die, and he remained in that condition 100 years; at the end of which God restored him to life, and he found a basket of figs and a cruse of wine he had with him not in the least spoiled or corrupted; but his ass was dead, the bones only remaining, and these, while the prophet looked on, were raised and clothed with flesh, becoming an ass again, which being inspired with life, began immediately to bray.2 This apocryphal story may perhaps have taken its rise from Nehemiah’s viewing of the ruins of Jerusalem.3 2 Jallalo’ddin, Yahya, &c See D’Herbel. Bibl. Orient. Art. Ozair. 3 Nehem. ii. 12, &c.				Or how he105 demeaned him who passed by a city which had been laid in ruins.106 "How," said he, "shall God give life to this city, after she hath been dead?" And God caused him to die for an hundred years, and then raised him to life. And God said, "How long hast thou waited?" He said, "I have waited a day or part of a day." He said, "Nay, thou hast waited an hundred years. Look on thy food and thy drink; they are not corrupted; and look on thine ass: we would make thee a sign unto men: And look on the bones of thine ass, how we will raise them, then clothe them with flesh." And when this was shewn to him, he said, "I acknowledge that God hath power to do all things."	105 Ozair or Esdras doubted whether Jerusalem could be rebuilt after its destruction by Nebuchadnezzar, and the miracle here narrated, was wrought for his assurance. The fable has its origin in the circuit made by Nehemiah around the ruined city. Neh. ii. 13. 106 Lit. it was falling on its roofs.
91	261	2	And when Abraham said, O LORD, show me how thou wilt raise the dead;y God said, Dost thou not yet believe? He answered, Yea, but I ask this that my heart may rest at ease. GOD said, take therefore four birds, and divide them;z then lay a part of them on every mountain; then call them, and they shall come swiftly unto thee: and know that GOD is mighty and wise.	y The occasion of this request of Abraham is said to have been on a doubt proposed to him by the devil, in human form, how it was possible for the several parts of the corpse of a man which lay on the sea-shore, and had been partly devoured by the wild beasts, the birds, and the fish, to be brought together at the resurrection.4 4 See D’Herbelot, p. 13. z These birds, according to the commentators, were an eagle (a dove, say others), a peacock, a raven and a cock, which Abraham cut to pieces, and mingled their flesh and feathers together, or, as some tell us, pounded all in a mortar, and dividing the mass into four parts, laid them on so many mountains, but kept the heads, which he had preserved whole, in his hand. Then he called them each by their name, and immediately one part flew to the other, till they all recovered their first shape, and then came to be joined to their respective heads.1 This seems to be taken from Abraham’s sacrifice of birds mentioned by Moses,2 with some additional circumstances. 1 Jallalo’ddin. See D’Herbelot, ubi supra. 2 Gen. xv				When Abraham said, "O Lord, shew me how thou wilt give life to the dead!" He said, "Hast thou not believed?" He said, "Yes; but I have asked thee, that my heart may be well assured." He said, "Take, then, four birds,107 and draw them towards thee, and cut them in pieces; then place a part of them on every mountain; then call them and they shall come swiftly to thee: and know thou that God is Might, Wise!"	107 Comp. Gen. xv. 9.
91	262	2	The similitude of those who lay out their substance, for advancing the religion of GOD, is as a grain of corn which produceth seven ears, and in every ear an hundred grains; for GOD giveth twofold unto whom he pleaseth: GOD is bounteous and wise.					The likeness of those who expend their wealth for the cause of God, is that of a grain of corn which produceth seven ears, and in each ear a hundred grains; and God will multiply to whom He pleaseth: God is Liberal, Knowing!
91	263	2	They who lay out their substance for the religion of GOD, and afterwards follow not what they have so laid out by reproaches or mischief,a they shall have their reward with their LORD; upon them shall no fear come, neither shall they be grieved.	a i.e., Either by reproaching the person whom they have relieved with what they have done for him, or by exposing his poverty to his prejudice.3 3 Jallalo’ddin.	Tablets of the Divine Plan (within pp. 3-9, 1 To the Bahá’ís of the Northeastern States) link	O: One grain will bring forth seven sheaves, and every sheaf shall contain one hundred grains.		They who expend their wealth for the cause of God, and never follow what they have laid out with reproaches or harm, shall have their reward with their Lord; no fear shall come upon them, neither shall they be put to grief.
91	264	2	A fair speech and to forgive, is better than alms followed by mischief. GOD is rich and merciful.					A kind speech and forgiveness is better than alms followed by injury. God is Rich, Clement.
91	265	2	O true believers, make not your alms of none effect by reproaching, or mischief, as he who layeth out what he hath to appear unto men to give alms, and believeth not in GOD and the last day. The likeness of such a one is as a flint covered with earth, on which a violent rain falleth, and leaveth it hard. They cannot prosper in anything which they have gained, for GOD directeth not the unbelieving people.					O ye who believe! make not your alms void by reproaches and injury, like him who spendeth his substance to be seen of men, and believeth not in God and in the latter day. The likeness of such an one is that of a rock with a thin soil upon it, on which a heavy rain falleth but leaveth it hard: No profit from their works shall they be able to gain; for God guideth not the unbelieving people.
91	266	2	And the likeness of those who lay out their substance from a desire to please GOD, and for an establishment for their souls, is as a garden on a hill, on which a violent rain falleth, and it bringeth forth its fruits twofold; and if a violent rain falleth not on it, yet the dew falleth thereon: and GOD seeth that which ye do.		2:266, 267 Memorials of the Faithful (within pp. 102-106, Ustád `Alí-Akbar-i-Najjar) link	MG: a heavy rain		And the likeness of those who expend their substance from a desire to please God, and for the stablishing of their souls, is as a garden on a hill, on which the heavy rain falleth, and it yieldeth its fruits twofold; and even if a heavy rain fall not on it, yet is there a dew: God beholdeth your actions.
91	267	2	Doth any of you desire to have a garden of palm-trees and vines,b through which rivers flow, wherein ye may have all kinds of fruits, and that he may attain to old age, and have a weak offspring? then a violent fiery wind shall strike it, so that it shall be burned. Thus GOD declareth his signs unto you, that ye may consider.	b This garden is an emblem of alms given out of hypocrisy, or attended with reproaches, which perish, and will be of no service hereafter to the giver.4 4 Idem.	2:266, 267 (cont.) Memorials of the Faithful (within pp. 102-106, Ustád `Alí-Akbar-i-Najjar) link	MG: a heavy rain		Desireth any one of you a garden of palms and vines through which rivers flow, in which he may have every fruit, and that old age should surprise him there, and that his offspring should be weakly, and that then a fiery violent wind shall strike it so that it shall be burned? Thus God maketh plain his signs to you that ye may reflect.
91	268	2	O true believers, bestow alms of the good things which ye have gained, and of that which we have produced for you out of the earth, and choose not the bad thereof, to give it in alms,					O ye who believe! bestow alms of the good things which ye have acquired, and of that which we have brought forth for you out of the earth, and choose not the bad for almsgiving,
91	269	2	such as ye would not accept yourselves, otherwise than by connivance:c and know that GOD is rich and worthy to be praised.	c That is, on having some amends made by the seller of such goods, either by abatement of the price, or giving something else to the buyer to make up the value.				Such as ye would accept yourselves only by connivance: and know that God is Rich, Praiseworthy.
91	270	2	The devil threateneth you with poverty, and commandeth you filthy covetousness; but GOD promiseth you pardon from himself and abundance: GOD is bounteous and wise.					Satan menaceth you with poverty,108 and enjoineth base actions: but God promiseth you pardon from himself and abundance: God is All-bounteous, Knowing.	108 That is, Satan would dissuade you from liberal contributions by instilling the fear of poverty.
91	271	2	He giveth wisdom unto whom he pleaseth; and he unto whom wisdom is given hath received much good: but none will consider, except the wise of heart.					He giveth wisdom to whom He will: and he to whom wisdom is given, hath had much good given him; but none will bear it in mind, except the wise of heart.
91	272	2	And whatever alms ye shall give, or whatever vow ye shall vow, verily GOD knoweth it; but the ungodly shall have none to help them. If ye make your alms to appear, it is well; but if ye conceal them, and give them unto the poor, this will be better for you, and will atone for your sins; and GOD is well informed of that which ye do.					And whatever alms ye shall give, or whatever vow ye shall vow, of a truth God knoweth it: but they who act unjustly shall have no helpers. Give ye your alms openly?109 it is well. Do ye conceal them and give them to the poor? This, too, will be of advantage to you, and will do away your sins: and God is cognisant of your actions.	109 Comp. Matt. vi. 3, 4.
91	273	2	The direction of them belongeth not unto thee; but GOD directeth whom he pleaseth. The good that ye shall give in alms shall redound unto yourselves; and ye shall not give unless out of desire of seeing the face of GOD.d And what good thing ye shall give in alms, it shall be repaid you, and ye shall not be treated unjustly; unto the poor who are wholly employed in fighting for the religion of GOD, and cannot go to and fro on the earth; whom the ignorant man thinketh rich, because of their modesty: thou shalt know them by this mark, they ask not men with importunity; and what good ye shall give in alms, verily GOD knoweth it.	d i.e., For the sake of a reward hereafter, and not for any worldly consideration.1 1 Jallalo’ddin.				Their guidance is not thine affair, O Muhammad; but God guideth whom he pleaseth. And the good that ye shall give in alms shall redound unto yourselves; and ye shall not give but as seeking the face of God; and whatever good thing ye shall have given in alms, shall be repaid you, and ye shall not be wronged. There are among you the poor, who being shut up to fighting for the cause of God, have it not in their power to strike out into the earth for riches. Those who know them not, think them rich because of their modesty. By this their token thou shalt know them–they ask not of men with importunity: and of whatever good thing ye shall give them in alms, of a truth God will take knowledge.
91	274	2	They who distribute alms of their substance night and day, in private and in public, shall have their reward with the LORD; on them shall no fear come, neither shall they be grieved.					They who give away their substance in alms, by night and day, in private and in public, shall have their reward with their Lord: no fear shall come on them, neither shall they be put to grief.
91	275	2	They who devour usury shall not arise from the dead, but as he ariseth whom Satan hath infected by a touch:e this shall happen to them because they say, Truly selling is but as usury: and yet GOD hath permitted selling and forbidden usury. He therefore who when there cometh unto him an admonition from his LORD abstaineth from usury for the future, shall have what is past forgiven him, and his affair belongeth unto GOD. But whoever returneth to usury, they shall be the companions of hell fire, they shall continue therein forever.	e viz., Like demoniacs or possessed persons, that is, in great horror and distraction of mind and convulsive agitation of body.				They who swallow down usury, shall arise in the resurrection only as he ariseth whom Satan hath infected by his touch. This, for that they say, "Selling is only the like of usury:" and yet God hath allowed selling, and forbidden usury. He then who when this warning shall come to him from his Lord, abstaineth, shall have pardon for the past, and his lot shall be with God. But they who return to usury, shall be given over to the fire; therein shall they abide for ever.
91	276	2	GOD shall take his blessing from usury, and shall increase alms: for GOD loveth no infidel, or ungodly person. But they who believe and do that which is right, and observe the stated times of prayer, and pay their legal alms, they shall have their reward with their LORD: there shall come no fear on them, neither shall they be grieved.					God will bring usury to nought, but will increase alms with usury, and God loveth no infidel, or evil person. But they who believe and do the things that are right, and observe the prayers, and pay the legal impost, they shall have their reward with their Lord: no fear shall come on them, neither shall they be put to grief.
91	277	2	O true believers, fear GOD, and remit that which remaineth of usury,f if ye really believe;	f Or the interest due before usury was prohibited. For this some of Mohammed’s followers exacted of their debtors, supposing they lawfully might.2 2 Idem.				O believers! fear God and abandon your remaining usury, if ye are indeed believers.
91	278	2	but if ye do it not, hearken unto war, which is declared against you from GOD and his apostle: yet if ye repent, ye shall have the capital of your money. Deal not unjustly with others, and ye shall not be dealt with unjustly.					But if ye do it not, then hearken for war on the part of God and his apostle: yet if ye repent, ye shall have the principal of your money. Wrong not, and ye shall not be wronged.
91	279	2	If there be any debtor under a difficulty of paying his debt, let his creditor wait till it be easy for him to do it; but if ye remit it as alms, it will be better for you, if ye knew it.					If any one find difficulty in discharging a debt, then let there be a delay until it be easy for him: but if ye remit it as alms it will be better for you, if ye knew it.
91	280	2	And fear the day wherein ye shall return unto GOD; then shall every soul be paid what it hath gained, and they shall not be treated unjustly.		Compilation: Trustwrothiness: A Cardinal Bahá’í Virtue, no. 2047, by Bahá’u’lláh link	BWC: Respite thy debtor till he findeth means to pay.		Fear the day wherein ye shall return to God: then shall every soul be rewarded according to its desert, and none shall have injustice done to them.
91	281	2	O true believers, when ye bind yourselves one to the other in a debt for a certain time, write it down; and let a writer write between you according to justice, and let not the writer refuse writing according to what GOD hath taught him; but let him write, and let him who oweth the debt dictate, and let him fear GOD his LORD, and not diminish aught thereof. But if he who oweth the debt be foolish, or weak, or be not able to dictate himself, let his agentg dictate according to equity; and call to witness two witnesses of your neighboring men; but if there be not two men, let there be a man and two women of those whom ye shall choose for witnesses: if one of those women should mistake, the other of them will cause her to recollect. And the witnesses shall not refuse, whensoever they shall be called. And disdain not to write it down, be it a large debt, or be it a small one, until its time of payment: this will be more just in the sight of GOD, and more right for bearing witness, and more easy, that ye may not doubt. But if it be a present bargain which ye transact between yourselves, it shall be no crime in you, if ye write it not down. And take witnesses when ye sell one to the other, and let no harm be done to the writer, nor to the witness; which if ye do, it will surely be injustice in you: and fear GOD, and GOD will instruct you, for GOD knoweth all things.	g Whoever manages his affairs, whether his father, heir, guardian, or interpreter.1 1 Jallalo’ddin.				O ye who believe! when ye contract a debt (payable) at a fixed date, write it down, and let the notary faithfully note between you: and let not the notary refuse to note, even as God hath taught him; but let him note it down, and let him who oweth the debt dictate, and let him fear God his Lord, and not diminish aught thereof. But if he who oweth the debt be foolish or weak, or be not able to dictate himself, let his friend dictate for him with fairness; and call to witness two witnesses of your people: but if there be not two men, let there be a man, and two women of those whom ye shall judge fit for witnesses: if the one of them should mistake, the other may cause her to recollect. And the witnesses shall not refuse, whenever they shall be summoned. And disdain not to put the debt in writing, be it large or small, with its time of payment: this will be more just for you in the sight of God, better suited for witnessing, and the best for avoiding doubt. But if the goods be there present, and ye pass them from hand to hand–then it shall be no fault in you not to write it down. And have witnesses when ye sell, and harm not writer or witness: it will be a crime in you to do this. But fear God and God will give you knowledge, for God hath knowledge of all things.
91	282	2	And if ye be on a journey, and find no writer, let pledges be taken: but if one of you trust the other, let him who is trusted return what he is trusted with, and fear GOD his LORD. And conceal not the testimony, for he who concealeth it hath surely a wicked heart: GOD knoweth that which ye do.		Kitáb-i-Íqán, part I, paragraph 76, p. 69 link The Seven Valleys (Preamble) link Gems of Divine Mysteries, p. 28, paragraph 36 link	Fear ye God; God will teach you; MG: Fear God and God will give you knowledge BWC: Fear God and God will give you knowledge.		And if ye be on a journey and shall find no notary, let pledges be taken: but if one of you trust the other, let him who is trusted, restore what he is trusted with, and fear God his Lord. And refuse not to give evidence. He who refuseth is surely wicked at heart: and God knoweth your deeds.
91	283	2	Whatever is in heaven and on earth is GOD'S: and whether ye manifest that which is in your minds, or conceal it, GOD will call you to account for it, and will forgive whom he pleaseth, and will punish whom he pleaseth, for GOD is almighty.					Whatever is in the Heavens and in the Earth is God's: and whether ye bring forth to light what is in your minds or conceal it, God will reckon with you for it; and whom He pleaseth will He forgive, and whom He pleaseth will He punish; for God is All-powerful.
91	284	2	The apostle believeth in that which hath been sent down unto him from his LORD, and the faithful also. Every one of them believeth in GOD, and his angels, and his scriptures, and his apostles: we make no distinction at all between his apostles.h And they say, We have heard, and do obey: we implore thy mercy, O LORD, for unto thee must we return.	h But this, say the Mohammedans, the Jews do, who receive Moses but reject Jesus; and the Christians, who receive both those prophets, but reject Mohammed.2 2 Idem.				The apostle believeth in that which hath been sent down from his Lord, as do the faithful also. Each one believeth in God, and His Angels, and His Books, and His Apostles: we make no distinction between any of His Apostles.110 And they say, "We have heard and we obey. Thy mercy, Lord! for unto thee must we return."	110 This contradicts verse 254, as well as several verses in Sura [1viii.] xix.
91	285	2	GOD will not force any one beyond its capacity: it shall have the good which it gaineth, and it shall suffer the evil which it gaineth. O LORD, punish us not, if we forget, or act sinfully: O LORD, lay not on us a burden like that which thou hast laid on those who have been before us;i neither make us, O LORD, to bear what we have not strength to bear, but be favorable unto us, and spare us, and be merciful unto us. Thou art our patron, help us therefore against the unbelieving nations.	i That is, on the Jews, who, as the commentators tell us, were ordered to kill a man by way of atonement, to give one-fourth of their substance in alms, and to cut off an unclean ulcerous part,3 and were forbidden to eat fat, or animals that divided the hoof, and were obliged to observe the sabbath, and other particulars wherein the Mohammedans are at liberty.4 3 Idem. 4 Yahya.	Kitáb-i-Íqán, part II, paragraph 161, p. 152 link Selections from the Writings of the Báb (2 Excerpts from the Qayyúmu'l-Asmá, Chapter II, within pp. 43-44) link	No distinction do We make between any of His Messengers! BWC: O Lord our God! We have hearkened to the call of Thy Remembrance and obeyed Him. Forgive us our sins. Thou art, verily, the Eternal Truth, and unto Thee, our infallible Retreat, must we all return.		God will not burden any soul beyond its power. It shall enjoy the good which it hath acquired, and shall bear the evil for the acquirement of which it laboured. O our Lord! punish us not if we forget, or fall into sin; O our Lord! and lay not on us a load like that which thou hast laid on those who have been before us; O our Lord! and lay not on us that for which we have not strength: but blot out our sins and forgive us, and have pity on us. Thou art our protector: give us victory therefore over the infidel nations.
97	0	3
97	0	3
97	0	3	CHAPTER III.					SURA III.–THE FAMILY OF IMRAN1 [XCVII.]	1 Verses 1-87 probably belong to the period between the battle of Bedr and Hej. 6.–Muhammad supposed Imran or Amran to be the father of the Virgin Mary (Sura [cix.] lxvi. 12)–Mary and Elizabeth to be sisters; who, with Jesus, John, and Zacharias, make up the family of Imran. It is difficult to avoid the conclusion that Muhammad is guilty of the anachronism of confounding Miriam with the Virgin Mary. On the other hand is the difficulty of conceiving that as the sequence of time and fact is observed with tolerable accuracy in regard to the main features of Jewish and Christian History, he should have fallen into so serious an error, or have so inadvertently adopted, as Mr. Muir supposes, the phraseology of his Jewish informants (amongst whom the only well-known Mary (Miriam) was the daughter of Imran and the sister of Moses) as to have overlooked the discrepancy in their respective dates. But it is possible that Muhammad believed, as some Muslim writers assert, that Miriam's soul and body were miraculously preserved till the time of Jesus in order to become Mary his mother. Certainly the Talmudists fabled that the Angel of Death and the worm of corruption had no power over Miriam. Comp. Babha Bathra, 17. Jos. Ant. iv. 4, 6.
97	0	3	ENTITLED, THE FAMILY OF IMRAN;k REVEALED AT MEDINA	k This name is given in the Korân to the father of the Virgin Mary. See below, p. 35.				MEDINA.–200 Verses
97	0	3	IN THE NAME OF THE MOST MERCIFUL GOD.					In the Name of God, the Compassionate, the Merciful
97	1	3	AL. M.l There is no GOD but GOD, the living, the self-subsisting:	l For the meaning of these letters the reader is referred to the Preliminary Discourse, Sect. III.				ELIF. LAM. MIM.2 God! there is no god but He, the Living, the Merciful!	2 See note, p. 32.
97	2	3	he hath sent down unto thee the book of the Koran with truth, confirming that which was revealed before it; for he had formerly sent down the law, and the gospel a direction unto men; and he had also sent down the distinction between good and evil.					In truth hath He sent down to thee "the Book," which confirmeth those which precede it: For He had sent down the Law, and the Evangel aforetime, as man's Guidance; and now hath He sent down the "Illumination."3 (Furkan.)	3 See Sura xxi. 49, p. 154, n.
97	3	3	Verily those who believe not the signs of GOD shall suffer a grievous punishment; for GOD is mighty, able to revenge.					Verily for those who believe not in the signs of God, is a severe chastisement! And God is Mighty, the Avenger!
97	4	3	Surely nothing is hidden from GOD, of that which is on earth, or in heaven: it is he who formeth you in the wombs, as he pleaseth; there is no GOD but he, the mighty, the wise.					God! nought that is in Earth or that is in Heaven, is hidden unto Him. He it is who formeth you in your mothers' wombs. There is no god but He; the Mighty, the Wise!
97	5	3	It is he who hath sent down unto thee the book, wherein are some verses clear to be understood, they are the foundation of the book; and others are parabolical.m But they whose hearts are perverse will follow that which is parabolical therein, out of love of schism, and a desire of the interpretation thereof; yet none knoweth the interpretation thereof, except God. But they who are well grounded in the knowledge say, We believe therein, the whole is from our LORD; and none will consider except the prudent.	m This passage is translated according to the exposition of al Zamakhshari and al Beidâwi, which seems to be the truest. The contents of the Korân are here distinguished into such passages as are to be taken in the literal sense, and such as require a figurative acceptation. The former being plain and obvious to be understood, compose the fundamental part, or, as the original expresses it, the mother of the book, and contain the principal doctrines and precepts; agreeably to and consistently with which, those passages which are wrapt up in metaphors, and delivered in an enigmatical, allegorical style, are always to be interpreted.5 5 See the Prelim. Disc. Sect. III.	Kitáb-i-Íqán, part I, paragraph 16, p. 17 link Kitáb-i-Íqán, part II, paragraph 237, p. 213 link	None knoweth the meaning thereof except God and them that are well-grounded in knowledge. None knoweth the interpretation thereof but God and they that are well-grounded in knowledge.		He it is who hath sent down to thee "the Book." Some of its signs are of themselves perspicuous;–these are the basis4 of the Book–and others are figurative. But they whose hearts are given to err, follow its figures, craving discord, craving an interpretation; yet none knoweth its interpretation but God. And the stable in knowledge say, "We believe in it: it is all from our Lord." But none will bear this in mind, save men endued with understanding.	4 Lit. mother.
97	6	3	O LORD, cause not our hearts to swerve from truth, after thou hast directed us: and give us from thee mercy, for thou art he who giveth.					O our Lord! suffer not our hearts to go astray after that thou hast once guided us, and give us mercy from before thee; for verily thou art He who giveth.
97	7	3	O LORD, thou shalt surely gather mankind together, unto a day of resurrection: there is no doubt of it, for GOD will not be contrary to the promise.					O our Lord! For the day of whose coming there is not a doubt, thou wilt surely gather mankind together. Verily, God will not fail the promise.
97	8	3	As for the infidels, their wealth shall not profit them anything, nor their children, against GOD: they shall be the fuel of hell fire.					As for the infidels, their wealth, and their children, shall avail them nothing against God. They shall be fuel for the fire.
97	9	3	According to the wont of the people of Pharaoh, and of those who went before them, they charged our signs with a lie; but GOD caught them in their wickedness, and GOD is severe in punishing.					After the wont of the people of Pharaoh, and of those who went before them, they treated our signs as falsehoods. Therefore God laid hold of them in their sins; and God is severe in punishing!
97	10	3	Say unto those who believe not, Ye shall be overcome, and thrown together into hell; and an unhappy couch shall it be.					Say to the infidels: ye shall be worsted, and to Hell shall ye be gathered together; and wretched the couch!
97	11	3	Ye have already had a miracle shown you in two armies, which attacked each other:n one army fought for GOD'S true religion, but the other were infidels; they saw the faithful twice as many as themselves in their eyesight; for GOD strengthened with his help whom he pleaseth. Surely herein was an example unto men of understanding.	n The sign or miracle here meant, was the victory gained by Mohammed in the second year of the Hejra, over the idolatrous Meccans, headed by Abu Sofiân, in the valley of Bedr, which is situate near the sea, between Mecca and Medina. Mohammed’s forces consisted of no more than three hundred and nineteen men, but the enemy’s army of near a thousand, notwithstanding which odds he put them to flight, having killed seventy of the principal Koreish, and taken as many prisoners, with the loss of only fourteen of his own men.1 This was the first victory obtained by the prophet, and though it may seem no very considerable action, yet it was of great advantage to him, and the foundation of all his future power and success. For which reason it is famous in the Arabian history, and more than once vaunted in the Korân,2 as an effect of the divine assistance. The miracle, it is said, consisted in three things: 1. Mohammed, by the direction of the angel Gabriel, took a handful of gravel and threw it toward the enemy in the attack, saying, May their faces be confounded; whereupon they immediately turned their backs and fled. But though the prophet seemingly threw the gravel himself, yet it is told in the Korân,3 that it was not he, but God, who threw it, that is to say, by the ministry of his angel. 2. The Mohammedan troops seemed to the infidels to be twice as many in number as themselves, which greatly discouraged them. And 3. God sent down to their assistance first a thousand and afterwards three thousand angels, led by Gabriel, mounted on his horse Haizûm; and, according to the Korân,4 these celestial auxiliaries really did all the execution, though Mohammed’s men imagined themselves did it, and fought stoutly at the same time. 1 Elmacin. p. 5. Hottinger. Hist. Orient. l. 2, c. 4. Abulfed. Vit. Moham. p. 56, &c. Prideaux’s Life of Mahom. p. 71, &c. 2 See this chapter below, and c. 8 and 32. 3 Cap. 8, not far from the beginning. 4 Ibid.				Ye have already had a sign5 in the meeting of the two hosts. The one host fought in the cause of God, and the other was infidel. To their own eyesight, the infidels saw you twice as many as themselves: And God aided with his succour whom He would: And in this truly was a lesson for men endued with discernment.	5 In the battle of Bedr, Muhammad, with 319 followers routed 1000 Meccans, A.H. 2.
97	12	3	The love and eager desire of wives, and children, and sums heaped up of gold and silver, and excellent horses, and cattle, and land, is prepared for men: this is the provision of the present life; but unto GOD shall be the most excellent return.					Fair-seeming to men is the love of pleasures from women and children, and the treasured treasures of gold and silver, and horses of mark, and flocks, and cornfields! Such the enjoyment of this world's life. But God! goodly the home with Him.
97	13	3	Say, Shall I declare unto you better things than this? For those who are devout are prepared with their LORD gardens through which rivers flow; therein shall they continue forever: and they shall enjoy wives free from impurity, and the favor of GOD; for GOD regardeth his servants					SAY: Shall I tell you of better things than these, prepared for those who fear God, in His presence? Theirs shall be gardens, beneath whose pavilions the rivers flow, and in which shall they abide for aye: and wives of stainless purity, and acceptance with God: for God regardeth his servants–
97	14	3	who say, O LORD, we do sincerely believe; forgive us therefore our sins, and deliver us from the pain of hell fire:					Who say, "O our Lord! we have indeed believed; pardon us our sins, and keep us from the torment of the fire;"–
97	15	3	the patient, and the lovers of truth, and the devout, and the almsgivers, and those who ask pardon early in the morning.					The patient, and the truthful, the lowly, and the charitable, and they who seek pardon at each daybreak.
97	16	3	GOD hath borne witness that there is no GOD but he; and the angels, and those who are endowed with wisdom, profess the same; who executeth righteousness; there is no GOD but he; the mighty, the wise.					God witnesseth that there is no god but He: and the angels, and men endued with knowledge, stablished in righteousness, proclaim "There is no god but He, the Mighty, the Wise!"
97	17	3	Verily the true religion in the sight of GOD is Islâm;o and they who had received the scriptures dissented not therefrom, until after the knowledge of God's unity had come unto them, out of envy among themselves; but whosoever believeth not in the signs of GOD, verily GOD will be swift in bringing him to account.	o The proper name of the Mohammedan religion, which signifies the resigning or devoting one’s self entirely to GOD and his service. This they say is the religion which all the prophets were sent to teach, being founded on the unity of GOD.5 5 Jallalo’ddin, al Beidâwi.				The true religion with God is Islam: and they to whom the Scriptures had been given, differed not till after "the knowledge"6 had come to them, and through mutual jealousy. But as for him who shall not believe in the signs of God–God will be prompt to reckon with him!	6 That is, knowledge, or revelation, became the cause of disputings.
97	18	3	If they dispute with thee, say, I have resigned myself unto GOD, and he who followeth me doth the same;					If they shall dispute with thee, then SAY: I have surrendered myself to God, as have they who follow me.
97	19	3	and say unto them who have received the scriptures, and to the ignorant,p Do ye profess the religion of Islam? now if they embrace Islam, they are surely directed; but if they turn their backs, verily unto thee belongeth preaching only; for GOD regardeth his servants.	p i.e., The pagan Arabs, who had no knowledge of the scriptures.1 1 Idem.				SAY to those who have received the Book, and to the common folk, Do ye surrender yourselves unto God?7 If they become Muslims, then are they guided aright: but if they turn away–thy duty is only preaching; and God's eye is on His servants.	7 That is, will ye receive Islam? The Ummiin, or common folk, the heathen Arabians destitute of Revelation. In the earliest extant biography of Muhammad by Ibn Ishaq, we find these words addressed by Zaid, previous to the assumption of the prophetic office by Muhammad, to the Koreisch. This is one of the facts which shew that the way was to a great extent prepared for Islam. This whole address of Zaid's–which contains not less than six passages afterwards repeated in the Koran–may be seen in Dr. Sprenger's Life of M. p. 42. The instances of others who had learned to disbelieve in idolatry, and had either become Jews or Christians, or held their minds in suspense, might easily be multiplied. Comp. Sharastani, p. 437. Masudi, ch. 6.
97	20	3	And unto those who believe not in the signs of GOD, and slay the prophets without a cause, and put those men to death who teach justice; denounce unto them a painful punishment.					But to those who believe not in the signs of God, and unjustly slay the prophets, and slay those men who enjoin uprightness,–announce an afflictive chastisement.
97	21	3	These are they whose works perish in this world, and in that which is to come; and they shall have none to help them.					These are they whose works come to nought in this world, and in the next; and none shall they have to help them!
97	22	3	Hast thou not observed those unto whom part of the scripture was given?q They were called unto the book of GOD, that it might judge between them;r then some of them turned their backs, and retired afar off.	q That is, the Jews. r This passage was revealed on occasion of a dispute Mohammed had with some Jews, which is differently related by the commentators. Al Beidâwi says that Mohammed going one day into a Jewish synagogue, Naïm Ebn Amru and al Hareth Ebn Zeid asked him what religion he was of? To which he answering, “Of the religion of Abraham;” they replied, “Abraham was a Jew.” But on Mohammed’s proposing that the Pentateuch might decide the question, they would by no means agree to it. But Jallalo’ddin tells us that two persons of the Jewish religion having committed adultery, their punishment was referred to Mohammed, who gave sentence that they should be stoned, according to the law of Moses. This the Jews refused to submit to, alleging there was no such command in the Pentateuch; but on Mohammed’s appealing to the book, the said law was found therein. Whereupon the criminals were stoned, to the great mortification of the Jews. It is very remarkable that this law of Moses concerning the stoning of adulterers is mentioned in the New Testament2 (though I know some dispute the authenticity of that whole passage), but is not now to be found, either in the Hebrew or Samaritan Pentateuch, or in the Septuagint; it being only said that such shall be put to death.3 This omission is insisted on by the Mohammedans as one instance of the corruption of the law of Moses by the Jews. It is also observable that there was a verse once extant in the Korân, commanding adulterers to be stoned; and the commentators say the words only are abrogated, the sense or law still remaining in force.4 2 John viii. 5. 3 Levit. xx. 10. See Whiston’s Essay towards restoring the true text of the Old Test. p. 99, 100. 4 See the Prelim. Disc. Sect. III.				Hast thou not marked those who have received a portion of the Scriptures, when they are summoned to the Book of God, that it may settle their differences? Then did a part of them turn back, and withdrew far off.
97	23	3	This they did because they said, the fire of hell shall by no means touch us, but for a certain number of days;s and that which they had falsely devised hath deceived them in their religion.	s i.e., Forty; the time their forefathers worshipped the calf.5 Al Beidâwi adds, that some of them pretended their punishment was to last but seven days, that is, a day for every thousand years which they supposed the world was to endure; and that they imagined they were to be so mildly dealt with, either by reason of the intercession of their fathers the prophets, or because GOD had promised Jacob that his offspring should be punished but slightly. 5 See before, p. 10, note g.				This–because they said, "The fire shall by no means touch us, but for certain days:"–Their own devices have deceived them in their religion.
97	24	3	How then will it be with them, when we shall gather them together at the day of judgment,t of which there is no doubt; and every soul shall be paid that which it hath gained, neither shall they be treated unjustly?	t The Mohammedans have a tradition that the first banner of the infidels that shall be set up, on the day of judgment, will be that of the Jews; and that GOD will first reproach them with their wickedness, over the heads of those who are present, and then order them to hell.6 6 Al Beidâwi.				But how, when we shall assemble them together for the day of (which) whose coming there is no doubt, and when every soul shall be paid what it hath earned, and they shall not be wronged?
97	25	3	Say, O GOD, who possessest the kingdom; thou givest the kingdom unto whom thou wilt, and thou takest away the kingdom from whom thou wilt: thou exaltest whom thou wilt, and thou humblest whom thou wilt: in thy hand is good, for thou art almighty.					SAY: O God, possessor of all power,8 thou givest power to whom thou wilt, and from whom thou wilt, thou takest it away! Thou raisest up whom thou wilt, and whom thou wilt thou dost abase! In thy hand is good; for thou art over all things potent.	8 The King of the Kingdom, or, Lord of Might. This verse and the following are either fragments of some lost Sura, or belonging to one of the Meccan Suras. At any rate, they are misplaced, interrupting as they do the connection of the preceding and subsequent verses.
97	26	3	Thou makest the night to succeed the day: thou bringest forth the living out of the dead, and thou bringest forth the dead out of the living;u and providest food for whom thou wilt without measure.	u As a man from seed, and a bird from an egg; and vice versâ.1 1 Jallalo’ddin				Thou causest the night to pass into the day, and thou causest the day to pass into the night. Thou bringest the living out of the dead, and thou bringest the dead out of the living; and thou givest sustenance to whom thou wilt, without measure.
97	27	3	Let not the faithful take the infidels for their protectors, rather than the faithful: he who doth this shall not be protected of GOD at all; unless ye fear any danger from them: but GOD warneth you to beware of himself; for unto GOD must ye return. Say, Whether ye conceal that which is in your breasts, or whether ye declare it, GOD knoweth it; for he knoweth whatever is in heaven, and whatever is on earth: GOD is almighty.		Kitáb-i-Íqán, part II, paragraph 105, p. 99 link	God would have you beware of Himself		Let not believers take infidels for their friends rather than believers: whoso shall do this hath nothing to hope from God–unless, indeed, ye fear a fear from them: But God would have you beware of Himself; for to God ye return. SAY: Whether ye hide what is in your breasts, or whether ye publish it abroad, God knoweth it: He knoweth what is in the heavens and what is in the earth; and over all things is God potent.
97	28	3	On the last day every soul shall find the good which it hath wrought, present; and the evil which it hath wrought, it shall wish that between itself and that were a wide distance: but GOD warneth you to beware of himself; for GOD is gracious unto his servants.		Memorials of the Faithful (within pp. 102-106, Ustád `Alí-Akbar-i-Najjar) link	And to those who serve Him, is God full of kindness.		On that day shall every soul find present to it, whatever it hath wrought of good: and as to what it hath wrought of evil, it will wish that wide were the space between itself and it! But God would have you beware of Himself; for God is kind to His servants.
97	29	3	Say, If ye love GOD, follow me: then GOD shall love you, and forgive you your sins; for GOD is gracious and merciful. Say, Obey GOD, and his apostle; but if ye go back, verily GOD loveth not the unbelievers.					SAY: If ye love God, then follow me: God will love you, and forgive your sins, for God is Forgiving, Merciful. SAY: Obey God and the Apostle; but if ye turn away, then verily, God loveth not the unbelievers.
97	30	3	GOD hath surely chosen Adam, and Noah, and the family of Abraham, and the family of Imrânx above the rest of the world; a race descending the one from the other: GOD is he who heareth and knoweth.	x Or Amrân, is the name of two several persons, according to the Mohammedan tradition. One was the father of Moses and Aaron; and the other was the father of the Virgin Mary;2 but he is called by some Christian writers Joachim. The commentators suppose the first, or rather both of them, to be meant in this place; however, the person intended in the next passage, it is agreed, was the latter; who besides Mary the mother of Jesus, had also a son named Aaron,3 and another sister, named Ishá (or Elizabeth), who married Zacharias, and was the mother of John the Baptist; whence that prophet and Jesus are usually called by the Mohammedans, The two sons of the aunt, or the cousins german. From the identity of names it has been generally imagined by Christian writers4 that the Korân here confounds Mary the mother of Jesus, with Mary or Miriam the sister of Moses and Aaron; which intolerable anachronism, if it were certain, is sufficient of itself to destroy the pretended authority of this book. But though Mohammed may be supposed to have been ignorant enough in ancient history and chronology to have committed so gross a blunder, yet I do not see how it can be made out from the words of the Korân. For it does not follow, because two persons have the same name, and have each a father and brother who bear the same names, that they must therefore necessarily be the same person: besides, such a mistake is inconsistent with a number of other places in the Korân, whereby it manifestly appears that Mohammed well knew and asserted that Moses preceded Jesus several ages. And the commentators accordingly fail not to tell us that there had passed about one thousand eight hundred years between Amrân the father of Moses, and Amrân the father of the Virgin Mary: they also make them the sons of different persons; the first, they say, was the son of Yeshar, or Izhar (though he was really his brother),5 the son of Kâhath, the son of Levi; and the other was the son of Mathân,6 whose genealogy they trace, but in a very corrupt and imperfect manner, up to David, and thence to Adam.7 It must be observed that though the Virgin Mary is called in the Korân1 the sister of Aaron, yet she is nowhere called the sister of Moses; however, some Mohammedan writers have imagined that the same individual Mary, the sister of Moses, was miraculously preserved alive from his time till that of Jesus Christ, purposely to become the mother of the latter.2 2 Al Zamakhshari, al Beidâwi. 3 Kor. c. 19. 4 Vide Reland. de Rel. Moh. p. 211 Marracc. in Alc. p. 115, &c. Prideaux, Letter to the Deists, p. 185. 5 Exod. vi. 18. 6 Al Zamakh. al Beidâwi. 7 Vide Reland. ubi sup. D’Herbelot, Bibl. Orient. p. 583. 1 Cap. 19. 2 Vide Guadagnol. Apolog. pro Rel. Christ. contra Ahmed Ebn Zein al Abedin. p. 279.				Verily above all human beings did God choose Adam, and Noah, and the family of Abraham, and the family of IMRAN, the one the posterity of the other: And God Heareth, Knoweth.
97	31	3	Remember when the wife of Imrâny said, LORD, verily I have vowed unto thee that which is in my womb, to be dedicated to thy service;z accept it therefore of me; for thou art he who heareth and knoweth. And when she was delivered of it, she said, LORD, verily I have brought forth a female (and GOD well knew what she had brought forth), and a male is not as a female.a I have called her MARY; and I commend her to thy protection, and also her issue, against Satan driven away with stones.b	y The Imrân here mentioned was the father of the Virgin Mary, and his wife’s name was Hannah, or Ann, the daughter of Fakudh. This woman, say the commentators, being aged and barren, on seeing a bird feed her young ones, became very desirous of issue, and begged a child of GOD, promising to consecrate it to his service in the temple; whereupon she had a child, but it proved a daughter.3 3 Al Beidâwi, al Thalabi. z The Arabic word is free, but here signifies particularly one that is free or detached from all worldly desires and occupations, and wholly devoted to GOD’S service.4 4 Jallalo’ddin, al Zamakhshari. a Because a female could not minister in the temple as a male could.5 5 Jallalo’ddin. b This expression alludes to a tradition, that Abraham, when the devil tempted him to disobey God in not sacrificing his son, drove the fiend away by throwing stones at him; in memory of which, the Mohammedans, at the pilgrimage of Mecca, throw a certain number of stones at the devil, with certain ceremonies, in the valley of Mina.6 It is not improbable that the pretended immaculate conception of the Virgin Mary is intimated in this passage; for according to a tradition of Mohammed, every person that comes into the world is touched at his birth by the devil, and therefore cries out: Mary and her son only excepted, between whom and the evil spirit God placed a veil, so that his touch did not reach them.7 And for this reason, they say, neither of them were guilty of any sin, like the rest of the children of Adam:8 which peculiar grace they obtained by virtue of this recommendation of them by Hannah to God’s protection. 6 See the Prelim. Disc. Sect. IV. 7 Jallalo’ddin, al Beidâwi. 8 Kitada.	Memorials of the Faithful (within pp. 131-134, Muhammad-Mustafa Baghdádí) link			Remember when the wife of Imran9 said, "O my Lord! I vow to thee what is in my womb, for thy special service. Accept it from me, for thou Hearest, Knowest!" And when she had given birth to it, she said, "O my Lord! Verily I have brought forth a female,"–God knew what she had brought forth; a male is not as a female10–"and I have named her Mary, and I take refuge with thee for her and for her offspring, from Satan the stoned."11	9 The wife of Imran is Hannah or Anne. Comp. Protev. Jac. iv. [greek text].–Evang. de Nat. Mar. 1: Voverunt tamen (Mari‘ parentes) si forte donaret eis Deus sobolem, eam se Dni servitio mancipaturos.–Although Muhammad had no direct access to the Apocryphal Gospels, yet these may have influenced, or at any rate, contained much in common with, the ordinary traditions of S. Syria. And of this, the Immaculate Conception of the B. V. Mary, supposed by Gibbon (ch. 50) to have been "borrowed from the Koran," probably formed a part. 10 That is, the female could not become a priest. 11 See note, p. 114.
97	32	3	Therefore the LORD accepted her with a gracious acceptance,c and caused her to bear an excellent offspring. And Zacharias took care of the child; whenever Zacharias went into the chamber to her, he found provisions with her:d and he said, O Mary, whence hadst thou this? she answered, This is from GOD, for GOD provideth for whom he pleaseth without measure.e	c Though the child happened not to be a male, yet her mother presented her to the priests who had the care of the temple, as one dedicated to GOD; and they having received her, she was committed to the care of Zacharias, as will be observed by-and-bye, and he built her an apartment in the temple, and supplied her with necessaries.9 9 Jallalo’ddin, al Beidâwi. Vide Lud. de Dieu, in not. ad Hist. Christi Xaverii, p. 542. d The commentators say that none went into Mary’s apartment but Zacharias himself, and that he locked seven doors upon her, yet he found she had always winter fruits in summer, and summer fruits in winter.10 10 Al Beidâwi. Vide de Dieu, ubi sup. p. 548. e There is a story of Fâtema, Mohammed’s daughter, that she once brought two loaves and a piece of flesh to her father, who returned them to her, and having called for her again, when she uncovered the dish, it was full of bread and meat; and on Mohammed’s asking her whence she had it, she answered in the words of this passage: This is from GOD; for GOD provideth for whom he pleaseth without measure. Whereupon he blessed GOD, who thus favoured her, as he had the most excellent of the daughters of Israel.1 1 Al Beidâwi				So with goodly acceptance did her Lord accept her, and with goodly growth did he make her grow.12 Zacharias reared her. So oft as Zacharias went in to Mary at the sanctuary, he found her supplied with food.13 "Oh, Mary!" said he, "whence hast thou this?" She said, "It is from God; for God supplieth whom He will, without reckoning!"	12 According to a tradition of Muhammad every new-born child is touched by Satan, with the exception of Mary and her Son, between whom and Satan God interposed a veil. (Djelal. Beidh.) Hence this passage may imply the Immaculate Conception of the B. V. Mary. See v. 37 below. 13 Evang. de Nat. Mar. 7: Quotidie ab angelis frequentabatur, quotidie divinâ visione fruebatur, queam a malis omnibus custodiebat et bonis omnibus redundare faciebat. Protev. Jac. 8: [greek text]. Hist. Nativ. Mar. 6: Quotidie escâ, quam de manu angeli accipiebat, ipsâ tantum reficiebatur.
97	33	3	There Zacharias called on his LORD, and said, LORD, give me from thee a good offspring, for thou art the hearer of prayer. And the angelsf called to him, while he stood praying in the chamber,	f Though the word be in the plural, yet the commentators say it was the angel Gabriel only. The same is to be understood where it occurs in the following passages.				There did Zacharias call upon his Lord: "O my Lord!" said he, "vouchsafe me from thyself good descendants,14 for thou art the hearer of prayer." Then did the angels call to him, as he stood praying in the sanctuary:15	14 The word rendered descendants is a collective noun. Gerock (p. 20) thinks that Zacharias' prayer was not for a son of his own, but for an adopted son–as, for instance, the future husband of Mary who might become his heir, and hence accounts for his surprise and unbelief at the announcement of John. 15 Lit. chamber. By this may be meant an [greek text] of the Temple Comp. Luke i. 21.
97	34	3	saying, Verily GOD promiseth thee a son named John, who shall bear witness to the Wordg which cometh from GOD; and honourable person, chaste,h and one of the righteous prophets.	g That is, Jesus, who, al Beidâwi says, is so called because he was conceived by the word or command of GOD without a father. h The original word signifies one who refrains not only from women, but from all other worldly delights and desires. Al Beidâwi mentions a tradition, that during his childhood some boys invited him to play, but he refused, saying that he was not created to play.	Kitáb-i-Íqán, part I, paragraph 70, p. 64 link	God announceth Yahya to thee, who shall bear witness unto the Word from God, and a great one and chaste.		"God announceth John (Yahia) to thee, who shall be a verifier of the word from God, and a great one, chaste, and a prophet of the number of the just."
97	35	3	He answered, LORD, how shall I have a son, when old age hath overtaken me,i and my wife is barren? The angel said, So GOD doth that which he pleaseth.	i Zacharias was then ninety-nine years old, and his wife eighty-nine.2 2 Idem.	Summons of the Lord of Hosts (Súriy-Haykal, paragraph 241) link A Traveler’s Narrative, p. 63 link A Traveler’s Narrative, p. 73 link	BWC: doeth as He willeth EGB: He doeth what He will EGB: doing what He pleaseth and ordering what He willeth		He said, "O my Lord! how shall I have a son, now that old age hath come upon me, and my wife is barren?" He said, "Thus will God do His pleasure."
97	36	3	Zacharias answered, LORD, give me a sign. The angel said, Thy sign shall be, that thou shalt speak unto no mank for three days, otherwise than by gesture: remember thy LORD often, and praise him evening and morning.	k Though he could not speak to anybody else, yet his tongue was at liberty to praise GOD as he is directed to do by the following words.				He said, "Lord! give me a token." He said, "Thy token shall be, that for three days thou shalt speak to no man but by signs: But remember thy Lord often, and praise him at even and at morn:"
97	37	3	And when the angels said, O Mary, verily GOD hath chosen thee, and hath purified thee and hath chosen thee above all the women of the world:					And remember when the angels said, "O Mary! verily hath God chosen thee,16 and purified thee, and chosen thee above the women of the worlds!	16 Luke i. 28.
97	38	3	O Mary, be devout towards thy LORD, and worship, and bow down with those who bow down.					O Mary! be devout towards thy Lord,17 and prostrate thyself, and bow down with those who bow."	17 Hist. de Nativ. Mar. 6: Abierunt simul Joachim et Anna uxor ejus ad templum domini, et . . . tradiderunt . . . Mariam in contubernio virginum qu‘ die noctuque in Dei laudibus manebant.
97	39	3	This is a secret history: we reveal it unto thee, although thou wast not present with them when they threw in their rods to cast lots which of them should have the education of Mary;l neither wast thou with them, when they strove among themselves.	l When Mary was first brought to the temple, the priests, because she was the daughter of one of their chiefs, disputed among themselves who should have the education of her. Zacharias insisted that he ought to be preferred, because he had married her aunt; but the others not consenting that it should be so, they agreed to decide the matter by casting of lots; whereupon twenty-seven of them went to the river Jordan and threw in their rods (or arrows without heads or feathers, such as the Arabs used for the same purpose), on which they had written some passages of the law; but they all sank except that of Zacharias, which floated on the water; and he had thereupon the care of the child committed to him.3 3 Idem. Jallalo’ddin, &c.				This is one of the announcements of things unseen by thee: To thee, O Muhammad! do we reveal it; for thou wast not with them when they cast lots with reeds18 which of them should rear Mary; nor wast thou with them when they disputed about it.	18 These reeds, say the commentators, were written over with passages from the law, and cast into Jordan. That of Zacharias alone swam, and was the token that the charge of Mary was to devolve on him. Others render, their divining arrows. See a detailed account of the manner in which this matter was settled by [greek text], virgae, in Protev. Jac. Thilo. p. 204. Hist. Nat. Mar. ib. p. 359 sqq.
97	40	3	When the angels said; O Mary, verily GOD sendeth thee good tidings, that thou shalt bear the Word proceeding from himself; his name shall be CHRIST JESUS the son of Mary, honourable in this world and in the world to come, and one of those who approach near to the presence of GOD;					Remember when the angel said, "O Mary! Verily God announceth to thee the Word from Him: His name shall be, Messiah Jesus the son of Mary,19 illustrious in this world, and in the next, and one of those who have near access to God;	19 Ar. El-Mesich Isa ben Mariam, illustrious in this world as a Prophet, in the next as an Intercessor. Beidh.
97	41	3	and he shall speak unto men in the cradle,m and when he is grown up;n and he shall be one of the righteous:	m Besides an instance of this given in the Korân itself,1 which I shall not here anticipate, a Mohammedan writer, (of no very great credit, indeed) tells two stories, one of Jesus’s speaking while in his mother’s womb, to reprove her cousin Joseph for his unjust suspicions of her;2 and another of his giving an answer to the same person soon after he was born. For Joseph being sent by Zacharias to seek Mary (who had gone out of the city by night to conceal her delivery) and having found her began to expostulate with her, but she made no reply; whereupon the child spoke these words: Rejoice, O Joseph, and be of good cheer; for God hath brought me forth from the darkness of the womb, to the light of the world; and I shall go to the children of Israel, and invite them to the obedience of God.3 These seem all to have been taken from some fabulous traditions of the eastern Christians, one of which is preserved to us in the spurious gospel of the Infancy of Christ; where we read that Jesus spoke while yet in the cradle, and said to his mother, Verily I am Jesus the Son of God, the word which thou hast brought forth, as the angel Gabriel did declare unto thee; and my father hath sent me to save the world.4 1 Cap. 19. 2 Vide Sikii notas in Evang. Infant. p. 5. 3 Al Kessai, apud eundem 4 Evang. Infant. p. 5. n The Arabic word properly signifies a man in full age, that is, between thirty or thirty-four, and fifty-one; and the passage may relate to Christ’s preaching here on earth. But as he had scarce attained this age when he was taken up into heaven, the commentators choose to understand it of his second coming.5 5 Jallalo’ddin. Al Beidâwi.				And He shall speak to men alike when in the cradle and when grown up; And he shall be one of the just."
97	42	3	she answered, LORD, how shall I have a son, since a man hath not touched me? the angel said, So GOD createth that which he pleaseth: when he decreeth a thing, he only saith unto it, Be, and it is:					She said, "How, O my Lord! shall I have a son, when man hath not touched me?" He said, "Thus: God will create what He will; When He decreeth a thing, He only saith, 'Be,' and it is."
97	43	3	GOD shall teach him the scripture, and wisdom, and the law, and the gospel; and shall appoint him his apostle to the children of Israel; and he shall say, Verily I come unto you with a sign from your LORD; for I will make before you, of clay, as it were the figure of a bird;o then I will breathe thereon, and it shall become a bird, by the permission of GOD;p and I will heal him that hath been blind from his birth; and the leper: and I will raise the deadq by the permission of GOD: and I will prophesy unto you what ye eat, and what ye lay up for store in your houses. Verily herein will be a sign unto you, if ye believe.	o Some say it was a bat,6 though others suppose Jesus made several birds of different sorts. This circumstance is also taken from the following fabulous tradition, which may be found in the spurious gospel above mentioned. Jesus being seven years old, and at play with several children of his age, they made several figures of birds and beasts, for their diversion, of clay; and each preferring his own workmanship, Jesus told them, that he would make his walk and leap; which accordingly, at his command, they did. He made also several figures of sparrows and other birds, which flew about or stood on his hands as he ordered them, and also ate and drank when he offered them meat and drink. The children telling this to their parents, were forbidden to play any more with Jesus, whom they held to be a sorcerer.8 6 Jallalo’ddin. 7 Al Thalabi 8 Evang. Infant. p. 111, &c. p The commentators observe that these words are added here, and in the next sentence, lest it should be thought Jesus did these miracles by his own power, or was GOD.9 9 Al Beidâwi, &c. q Jallalo’ddin mentions three persons whom Christ restored to life, and who lived several years after, and had children, viz., Lazarus, the widow’s son, and the publican’s (I suppose he means the ruler of the synagogue’s) daughter. He adds that he also raised Shem the son of Noah, who, as another writes10 thinking he had been called to judgment, came out of his grave with his head half grey, whereas men did not grow grey in his days; after which he immediately died again. 10 Al Thalabi.				And he will teach him the Book, and the Wisdom, and the Law, and the Evangel; and he shall be an apostle to the children of Israel. "Now have I come," he will say, "to you with a sign from your Lord: Out of clay will I make for you, as it were, the figure of a bird: and I will breathe into it, and it shall become, by God's leave, a bird.20 And I will heal the blind, and the leper; and by God's leave will I quicken the dead; and I will tell you what ye eat, and what ye store up in your houses! Truly in this will be a sign for you, if ye are believers.	20 Evang. Thom‘, ch. 2 (Thilo. p. 281) and Evang. Infantiæ Arab. ch. 36, 46. (Thilo. p. 111, 123.)
97	44	3	And I come to confirm the law which was revealed before me and to allow unto you as lawful part of that which hath been forbidden you:r and I come unto you with a sign from your LORD; therefore fear GOD, and obey me. Verily GOD is my LORD, and your LORD; therefore serve him. This is the right way.	r Such as the eating of fish that have neither fins nor scales, the caul and fat of animals, and camel’s flesh, and to work on the sabbath. These things, say the commentators, being arbitrary institutions in the law of Moses, were abrogated by Jesus; as several of the same kind, instituted by the latter, have been since abrogated by Mohammed.1 1 Al Beidâwi. Jallalo’ddin.				And I have come to attest the law which was before me; and to allow you part of that which had been forbidden you; and I come to you with a sign from your Lord: Fear God, then, and obey me; of a truth God is my Lord, and your Lord: Therefore worship Him. This is a right way."
97	45	3	But when Jesus perceived their unbelief, he said, Who will be my helpers towards GOD? The apostles answered,s We will be the helpers of GOD; we believe in GOD, and do thou bear witness that we are true believers.	s In Arabic, al Hawâriyûn; which word they derive from Hâra, to be white, and suppose the apostles were so called either from the candour and sincerity of their minds, or because they were princes and wore white garments, or else because they were by trade fullers.2 According to which last opinion, their vocation is thus related; that as Jesus passed by the seaside, he saw some fullers at work, and accosting them, said, Ye cleanse these clothes, but cleanse not your hearts; upon which they believed on him. But the true etymology seems to be from the Ethiopic verb Hawyra, to go; whence Hawârya signifies one that is sent, a messenger or apostle.3 2 Idem. 3 Vide Ludolfi Lexic. Æthiop. col. 40, et Golii notas ad cap. 61 Korâni, p. 205.				And when Jesus perceived unbelief on their part, He said, "Who my helpers with God?"20-21 The apostles21 said, "We will be God's helpers! We believe in God, and bear thou witness that we are Muslims.	20-21a (0) Addendum: Lit. who my helpers unto God? i.e., helpers of his religion (Beidh). If Muhammad had become, by any means, acquainted with the use of the Æth. radeh, helper or disciple, we have herein a probable interpretation of this passage, as well as of the word Ansar. 21 See Sura [cxiv.] v. 111.
97	46	3	O LORD, we believe in that which thou hast sent down, and we have followed thy apostle; write us down therefore with those who bear witness of him.					O our Lord! we believe in what thou hast sent down, and we follow the apostle; write us up, then, with those who bear witness to him."
97	47	3	And the Jews devised a stratagem against him;t but GOD devised a stratagem against them;u and GOD is the best deviser of stratagems.	t i.e., They laid a design to take away his life. u This stratagem of God’s was the taking of Jesus up into heaven, and stamping his likeness on another person, who was apprehended and crucified in his stead. For it is the constant doctrine of the Mohammedans that it was not Jesus himself who underwent that ignominious death, but somebody else in his shape and resemblance.4 The person crucified some will have to be a spy that was sent to entrap him; others, that it was one Titian, who by the direction of Judas entered in at a window of the house where Jesus was, to kill him; and others that it was Judas himself, who agreed with the rulers of the Jews to betray him for thirty pieces of silver, and led those who were sent to take him. They add, that Jesus after his crucifixion in effigy, was sent down again to the earth, to comfort his mother and disciples and acquaint them how the Jews were deceived; and was then taken up a second time into heaven.5 It is supposed by several that this story was an original invention of Mohammed’s; but they are certainly mistaken; for several sectaries held the same opinion, long before his time. The Basilidians,6 in the very beginning of Christianity, denied that Christ himself suffered, but that Simon the Cyrenean was crucified in his place. The Cerinthians before them, and the Carpocratians next (to name no more of those who affirmed Jesus to have been a mere man), did believe the same thing; that it was not himself, but one of his followers very like him that was crucified. Photius tells us, that he read a book entitled, “The Journeys of the Apostles,” relating the acts of Peter, John, Andrew, Thomas and Paul; and among other things contained therein, this was one, that Christ, was not crucified, but another in his stead, and that therefore he laughed at his crucifiers,7 or those who thought they had crucified him.8 I have in another place9 mentioned an apocryphal gospel of Barnabas, a forgery originally of some nominal Christians, but interpolated since by Mohammedans; which gives this part of the history of Jesus with circumstances too curious to be omitted. It is therein related, that the moment the Jews were going to apprehend Jesus in the garden, he was snatched up into the third heaven by the ministry of four angels, Gabriel, Michael, Raphael and Uriel; that he will not die till the end of the world, and that it was Judas who was crucified in his stead; God having permitted that traitor to appear so like his master, in the eyes of the Jews, that they took and delivered him to Pilate. That this resemblance was so great, that it deceived the Virgin Mary and the Apostles themselves; but that Jesus Christ afterward obtained leave of God to go and comfort them. That Barnabas having then asked him, why the divine goodness had suffered the mother and disciples of so holy a prophet to believe even for one moment that he had died in so ignominious a manner? Jesus returned the following answer. “O Barnabas, believe me that every sin, how small soever, is punished by God with great torment, because God is offended with sin. My mother therefore and faithful disciples, having loved me with a mixture of earthly love, the just God has been pleased to punish this love with their present grief, that they might not be punished for it hereafter in the flames of hell. And as for me, though I have myself been blameless in the world, yet other men having called me God and the Son of God; therefore God, that I might not be mocked by the devils at the day of judgment, has been pleased that in this world I should be mocked by men with the death of Judas, making everybody believe that I died upon the cross. And hence it is that this mocking is still to continue till the coming of Mohammed, the messenger of God; who, coming into the world, will undeceive every one who shall believe in the law of God from this mistake.1 4 See Kor. c. 4. 5 Vide Marracc. in Alc. p. 113, &c., et in Prodr. part iii. p. 63, &c. 5 Irenæus, l. I, c. 23, &c. Epiphan. Hæres. 24, num. iii. 7 Photius, Bibl. Cod. 114, col. 291. 8 Toland’s Nararenus, p 17, &c. 9 Prelim. Disc. Sect. IV. 1 See the Menagiana. tom. iv. p. 326, &c.				And the Jews plotted, and God plotted: But of those who plot is God the best.
97	48	3	When GOD said, O Jesus, verily I will cause thee to die,x and I will take thee up unto me,y and I will deliver thee from the unbelievers; and I will place those who follow thee above the unbelievers, until the day of resurrection:z then unto me shall ye return, and I will judge between you of that concerning which ye disagree.	x It is the opinion of a great many Mohammedans that Jesus was taken up into heaven without dying; which opinion is consonant to what is delivered in the spurious gospel above mentioned. Wherefore several of the commentators say that there is a hysteron proteron in these words, I will cause thee to die, and I will take thee up unto me; and that the copulative does not import order, or that he died before his assumption; the meaning being this, viz., that GOD would first take Jesus up to heaven, and deliver him from the infidels, and afterwards cause him to die; which they suppose is to happen when he shall return into the world again, before the last day.2 Some, thinking the order of the words is not to be changed, interpret them figuratively, and suppose their signification to be that Jesus was lifted up while he was asleep, or that GOD caused him to die a spiritual death to all worldly desires. But others acknowledge that he actually died a natural death, and continued in that state three hours, or, according to another tradition, seven hours; after which he was restored to life, and then taken up to heaven.3 2 See the Prelim. Disc. Sect. IV. 3 Al Beidâwi. y Some Mohammedans say this was done by the ministry of Gabriel; but others that a strong whirlwind took him up from Mount Olivet.4 4 Al Thalabi. See 2 Kings ii. I, II z That is, they who believe in Jesus (among whom the Mohammedans reckon themselves) shall be for ever superior to the Jews, both in arguments and in arms. And accordingly, says al Beidâwi, to this very day the Jews have never prevailed either against the Christians or Moslems, nor have they any kingdom or established government of their own.				Remember when God said, "O Jesus! verily I will cause thee to die,22 and will take thee up to myself and deliver thee from those who believe not; and I will place those who follow thee above those who believe not, until the day of resurrection. Then, to me is your return, and wherein ye differ will I decide between you.	22 Muhammad probably believed that God took the dead body of Jesus to Heaven–for three hours according to some–while the Jews crucified a man who resembled him. Sura [c.] iv. 156. The word motewaffika (comp. Sura [lxxx.] xxxix. 156) means, in speaking of God, to cause to die, take to himself. It would also seem from Sura [lviii.] xix. 34, that Muhammad supposed Jesus to have died a natural death, though it is nowhere said how long he continued in that state. The Muhammadans believe that Jesus on his return to earth at the end of the world will slay the Antichrist, die, and be raised again. A vacant place is reserved for his body in the Prophet's tomb at Medina. See Lieut. Burton's Pilgrimage, vol. ii.
97	49	3	Moreover, as for the infidels, I will punish them with a grievous punishment in this world, and in that which is to come; and there shall be none to help them.					And as to those who believe not, I will chastise them with a terrible chastisement in this world and in the next; and none shall they have to help them."
97	50	3	But they who believe, and do that which is right, he shall give them their reward: for GOD loveth not the wicked doers.		Selections from the Writings of the Báb (2 Excerpts from the Qayyúmu'l-Asmá, Chapter III, within pp. 44-45) link			But as to those who believe, and do the things that are right, He will pay them their recompense. God loveth not the doers of evil.
97	51	3	These signs and this prudent admonition do we rehearse unto thee.					These signs, and this wise warning do we rehearse to thee.
97	52	3	Verily the likeness of Jesus in the sight of GOD is as the likeness of Adam; he created him out of the dust, and then said unto him, Be; and he was.a	a He was like to Adam in respect of his miraculous production by the immediate power of GOD.1 1 Jallalo’ddin, &c				Verily, Jesus is as Adam in the sight of God.23 He created him of dust: He then said to him, "Be"–and he was.	23 Lit. verily the similitude or analogy of Isa is as the similitude or analogy of Adam, i.e. neither of them had a human father.
97	53	3	This is the truth from thy LORD; be not therefore one of those who doubt;					The truth from thy Lord! Be not thou, therefore, of those who doubt.
97	54	3	and whoever shall dispute with thee, concerning him,b after the knowledge which hath been given thee, say unto them, Come, let us call together our sons and your sons, and our wives and your wives, and ourselves and yourselves; then let us make imprecations, and lay the curse of GOD on those who lie.c	b Namely, Jesus. c To explain this passage their commentators tell the following story. That some Christians, with their bishop named Abu Hareth, coming to Mohammed as ambassadors from the inhabitants of Najrân, and entering into some disputes with him touching religion and the history of Jesus Christ, they agreed the next morning to abide the trial here mentioned, as a quick way of deciding which of them were in the wrong. Mohammed met them accordingly, accompanied by his daughter Fâtema, his son-in-law Ali, and his two grandsons, Hasan and Hosein, and desired them to wait till he had said his prayers. But when they saw him kneel down, their resolution failed them, and they durst not venture to curse him, but submitted to pay him tribute.2 2 Jallalo’ddin, al Beidâwi.	Memorials of the Faithful (within pp. 191-204, Táhirih) link	MG: Then will we invoke and lay the malison of God on those that lie!		As for those 24 who dispute with thee about Him, after "theknowledge" hath come to thee, SAY: Come,25 let us summon our sons and your sons, our wives and your wives, and ourselves and yourselves. Then will we invoke and lay the malison of God on those that lie!	24 This refers to an embassy from the Christians in Nedjran in Arabia, with their Bishop, Abu Hareth, at their head, to Muhammad at Medina, who had now acquired political power. The embassy declined to be parties to the strange mode of settling the dispute here proposed, but consented to pay tribute on condition of not being molested in their religion or lands. 25 If this be not a mere figure of speech, it must mean let us call over and curse the names, the persons being at a distance.
97	55	3	Verily this is a true history: and there is no GOD, but GOD; and GOD is most mighty and wise.					This recital is very truth, and there is no god but God; and verily God is the Mighty, the Wise.
97	56	3	If they turn back, GOD well knoweth the evil doers.					But if they turn away, then verily God hath knowledge of the corrupt doers.
97	57	3	Say, O ye who have received the scripture, come to a just determination between us and you;d that we worship not any except GOD, and associate no creature with him; and that the one of us take not the other for lords,e beside GOD. But if they turn back, say, Bear witness that we are true believers.	d That is, to such terms of agreement as are indisputably consonant to the doctrine of all the prophets and scriptures, and therefore cannot be reasonably rejected.3 3 Idem. e Besides other charges of idolatry on the Jews and Christians, Mohammed accused them of paying too implicit an obedience to their priests and monks, who took upon them to pronounce what things were lawful, and what unlawful, and to dispense with the laws of GOD.4 4 Idem.				SAY: O people of the Book! come ye to a just judgment between us and you–That we worship not aught but God, and that we join no other god with Him, and that the one of us take not the other for lords,26 beside God. Then if they turn their backs, SAY: Bear ye witness that we are Muslims.	26 As the Christians do their Bishops and Priests.
97	58	3	O ye to whom the scriptures have been given, why do ye dispute concerning Abraham,f since the Law and the Gospel were not sent down until after him? Do ye not therefore understand?	f viz., By pretending him to have been of your religion.				O people of the Book! Why dispute about Abraham,27 when the Law and the Evangel were not sent down till after him? Do ye not then understand?	27 Whether he were a Jew or Christian.
97	59	3	Behold ye are they who dispute concerning that which ye have some knowledge in; why therefore do you dispute concerning that which ye have no knowledge of?g GOD knoweth, but ye know not.	g i.e., Ye perversely dispute even concerning those things which ye find in the law and the gospel, whereby it appears they were both sent down long after Abraham’s time; why then will ye offer to dispute concerning such points of Abraham’s religion, of which your scriptures say nothing, and of which ye consequently can have no knowledge?5 Al Beidâwi.				Lo! ye are they who dispute about that in which ye have knowledge; 28 but why dispute ye about that of which ye have no knowledge? God hath knowledge, but ye know nothing.	28 About Moses and Jesus, and their respective faiths.
97	60	3	Abraham was neither a Jew nor a Christian; but he was of the true religion, one resigned unto God, and was not of the number of the idolaters.					Abraham was neither Jew nor Christian; but he was sound in the faith,29 a Muslim; and not of those who add gods to God.	29 See Sura xvi. 121, p. 209, note.
97	61	3	Verily the men who are the nearest of kin unto Abraham are they who follow him; and this prophet, and they who believed on him: GOD is the patron of the faithful.					They among men, who are nearest of kin to Abraham, are surely those who follow him, and this prophet Muhammad, and they who believe on him. And God is the protector of the faithful.
97	62	3	Some of those who have received the scriptures desire to seduce you;h but they seduce themselves only, and they perceive it not.	h This passage was revealed when the Jews endeavoured to pervert Hodheifa, Ammâr, and Moâdh to their religion.1 1 Idem.				A party among the people of the Book would fain mislead you: but they only mislead themselves, and perceive it not.
97	63	3	O ye who have received the scriptures, why do ye not believe in the signs of GOD, since ye are witnesses of them?		Kitáb-i-Íqán, part I, paragraph 15, p. 16 link	O people of the Book! Why disbelieve the signs of God to which ye yourselves have been witnesses?		O people of the Book! why disbelieve the signs of God, of which yourselves have been witnesses?
97	64	3	O ye who have received the scriptures, why do you clothe truth with vanity, and knowingly hide the truth?i	i The Jews and Christians are again accused of corrupting the scriptures and stifling the prophecies concerning Mohammed.	Kitáb-i-Íqán, part I, paragraph 15, p. 16 link	O people of the Book! Why clothe ye the truth with falsehood? Why wittingly hide the truth?		O people of the Book! why clothe ye the truth with falsehood? Why wittingly hide the truth?
97	65	3	And some of those to whom the scriptures were given say, Believe in that which hath been sent down unto those who believe, in the beginning of the day, and deny it in the end thereof; that they may go back from their faith;k	k The commentators, to explain this passage, say that Caab Ebn al Ashraf and Malec Ebn al Seif (two Jews of Medina) advised their companions, when the Keblah was changed,2 to make as if they believed it was done by the divine direction, and to pray towards the Caaba in the morning, but that in the evening they should pray, as formerly, towards the temple of Jerusalem; that Mohammed’s followers, imagining the Jews were better judges of this matter than themselves, might imitate their example. But others say these were certain Jewish priests of Khaibar, who directed some of their people to pretend in the morning that they had embraced Mohammedism, but in the close of the day to say that they had looked into their books of scripture, and consulted their Rabbins, and could not find that Mohammed was the person described and intended in the law, by which trick they hoped to raise doubts in the minds of the Mohammedans.3 2 See before, c. 2, p. 16. 3 Al Beidâwi				Others of the people of the Book say: "Believe in what hath been sent down to the believers, at daybreak, and deny it at its close"–Thus do they go back–
97	66	3	and believe him only who followeth your religion. Say, Verily the true direction is the direction of GOD, that there may be given unto some other a revelation like unto what hath been given unto you. Will they dispute with you before your Lord? Say, Surely excellence is in the hand of GOD, he giveth it unto whom he pleaseth; GOD is bounteous and wise:					"And believe in those only who follow your Religion." SAY: True guidance is guidance from God–that to others may be imparted the like of what hath been imparted to you. Will they wrangle then with you in the presence of their Lord? SAY: Plenteous gifts are in the hands of God: He imparteth them unto whom He will, and God is Bounteous, Wise.
97	67	3	he will confer peculiar mercy on whom he pleaseth; for GOD is endued with great beneficence.		Memorials of the Faithful (within pp. 49-54, Nabíl of Qá’in) link Tablets of the Divine Plan (11 Tablet to the Bahá’ís of the Central States, within pp. 75-83) link	MG: And God will single out for His mercy whomsoever He willeth. O: He specializes for His Mercy whomsoever He willeth.		He will vouchsafe His mercy to whom He will, for God is of great bounteousness.
97	68	3	There is of those who have received the scriptures, unto whom if thou trust a talent he will restore it unto thee;l and there is also of them, unto whom if thou trust a dinâr, he will not restore it unto thee, unless thou stand over him continually with great urgency.m	l As an instance of this, the commentators bring Abd’allah Ebn Salâm, a Jew, very intimate with Mohammed,4 to whom one of the Koreish lent 1,200 ounces of gold, which he very punctually repaid at the time appointed.5 4 See Prideaux’s Life of Mahom. p. 33. 5 Al Beidâwi, Jallalo’ddin. m Al Beidâwi produces an example of such a piece of injustice in one Phineas Ebn Azûra, a Jew, who borrowed a dinâr, which is a gold coin worth about ten shillings, of a Koreishite, and afterwards had the conscience to deny it. But the person more directly struck at in this passage was the above-mentioned Caab Ebn al Ashraf, a most inveterate enemy of Mohammed and his religion, of whom Jallalo’ddin relates the same story as al Beidâwi does of Phineas. This Caab, after the battle of Bedr, went to Mecca, and there, to excite the Koreish to revenge themselves, made and recited verses lamenting the death of those who were slain in that battle, and reflecting very severely on Mohammed; and he afterwards returned to Medina, and had the boldness to repeat them publicly there also, at which Mohammed was so exceedingly provoked that he proscribed him, and sent a party of men to kill him, and he was circumvented and slain by Mohammed Ebn Moslema, in the third year of the Hejra.1 Dr. Prideaux2 has confounded the Caab we are now speaking of with another very different person of the same name, and a famous poet, but who was the son of Zohair, and no Jew, as a learned gentleman has already observed.3 In consequence of which mistake, the doctor attributes what the Arabian historians write of the latter to the former, and wrongly affirms that he was not put to death by Mohammed. Some of the commentators, however, suppose that in the former part of this passage the Christians are intended, who, they say, are generally people of some honour and justice; and in the latter part the Jews, who, they think, are more given to cheating and dishonesty.4 1 Al Jannâbi, Elmacin. 2 Life of Mahom. p. 78, &c. 3 Vide Gagnier, in not. ad Abulfed. Vit. Moh. p. 64 and 122. 4 Al Beidâwi.				Among the people of the Book are some, to one of whom if thou entrust a thousand dinars, he will restore them to thee: And there is of them to whom if thou entrust a dinar, he will not restore it to thee, unless thou be ever instant with him.
97	69	3	This they do because they say, We are not obliged to observe justice with the heathen: but they utter a lie against GOD, knowingly.					This–because they say, "We are not bound to keep faith with the ignorant (Pagan) folk, and they utter a lie against God, and know they do so:"
97	70	3	Yea, whoso keepeth his covenant, and feareth God, GOD surely loveth those who fear him.					But whoso is true to his engagement, and feareth God,–verily God loveth those that fear Him.
97	71	3	But they who make merchandise of GOD'S covenant, and of their oaths, for a small price, shall have no portion in the next life, neither shall GOD speak to them or regard them on the day of resurrection, nor shall he cleanse them; but they shall suffer a grievous punishment.					Verily they who barter their engagement with God, and their oaths, for some paltry price–These! no portion for them in the world to come! and God will not speak to them, and will not look on them, on the day of resurrection, and will not assoil them! for them, a grievous chastisement!
97	72	3	And there are certainly some of them who read the scriptures perversely, that ye may think what they read to be really in the scriptures, yet it is not in the scripture; and they say, This is from GOD; but it is not from GOD: and they speak that which is false concerning GOD, against their own knowledge.					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.
97	73	3	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	n This passage was revealed, say the commentators, in answer to the Christians, who insisted that Jesus had commanded them to worship him as GOD. Al Beidâwi adds that two Christians, named Abu Râfé al Koradhi and al Seyid al Najrâni, offered to acknowledge Mohammed for their Lord, and to worship him; to which he answered, GOD forbid that we should worship any besides GOD.				It beseemeth not a man, that God should give him the Scriptures and the Wisdom, and the gift of prophecy, and that then he should say to his followers, "Be ye worshippers of me, as well as of God;" 30 but rather, "Be ye perfect in things pertaining to God, since ye know the Scriptures, and have studied deep."	30 Muhammad insinuates that the claim to be equal with God could never have been made by Jesus himself, but by his followers, in ignorance of the Scriptures and of his true nature.
97	74	3	GOD hath not commanded you to take the angels and the prophets for your lords: Will he command you to become infidels, after ye have been true believers?					God doth not command you to take the angels or the prophets as lords.31 What! would he command you to become infidels after ye have been Muslims?	31 That is, to call them rabb–a title due only to God.
97	75	3	And remember when GOD accepted the covenant of the prophets,o saying, This verily is the scripture and the wisdom which I have given you: hereafter shall an apostle come unto you, confirming the truth of that scripture which is with you; ye shall surely believe in him, and ye shall assist him. GOD said, Are ye firmly resolved, and do ye accept my covenant on this condition? They answered, We are firmly resolved: God said, Be ye therefore witnesses; and I also bear witness with you:	o Some commentators interpret this of the children of Israel themselves, of whose race the prophets were. But others say the souls of all the prophets, even of those who were not then born, were present on Mount Sinai when GOD gave the law to Moses, and that they entered into the covenant here mentioned with him. A story borrowed by Mohammed from the Talmudists, and therefore most probably his true meaning in this place.				When God entered into covenant with the prophets,32 he said, "This is the Book and the Wisdom which I give you. Hereafter shall a prophet came unto you to confirm the Scriptures already with you. Ye shall surely believe on him, and ye shall surely aid him. Are ye resolved?" said he, "and do ye accept the covenant on these terms?" They said, "We are resolved;" "Be ye then the witnesses," said he, "and I will be a witness as well as you.	32 Assembled on Mount Sinai. Compare the Jewish legend, that all the prophets, even those who were not yet born, were present on Mount Sinai, when God gave the law to Moses. See Shemoth Rabba. Parashah 28, according to which, not only the Prophets but the Rabbis of every generation, were present at the giving of the Law.
97	76	3	and whosoever turneth back after this, they are surely the transgressors.					And whoever turneth back after this, these are surely the perverse."
97	77	3	Do they therefore seek any other religion but GOD'S? since to him is resigned whosoever is in heaven or on earth, voluntarily or of force: and to him shall they return.					Other religion than that of God desire they? To him doth everything that is in the Heavens and in the Earth submit, in willing or forced obedience! and to Him do they return.
97	78	3	Say, We believe in GOD, and that which hath been sent down unto us, and that which was sent down unto Abraham, and Ismael, and Isaac, and Jacob, and the tribes, and that which was delivered to Moses, and Jesus, and the prophets from their LORD; we make no distinction between any of them; and to him are we resigned.					SAY: We believe in God, and in what hath been sent down to us, and what hath been sent down to Abraham, and Ismael, and Isaac, and Jacob, and the tribes, and in what was given to Moses, and Jesus, and the Prophets, from their Lord. We make no difference between them. And to Him are we resigned (Muslims).
97	79	3	Whoever followeth any other religion than Islam, it shall not be accepted of him: and in the next life he shall be of those who perish.p	p See before, chapter 2, p. 8, note y.				Whoso desireth any other religion than Islam, that religion shall never be accepted from him, and in the next world he shall be among the lost.
97	80	3	How shall GOD direct men who have become infidels after they had believed, and borne witness that the apostle was true, and manifest declarations of the divine will had come unto them? for GOD directeth not the ungodly people.					How shall God guide a people who, after they had believed and bore witness that the apostle was true, and after that clear proofs of his mission had reached them, disbelieved? God guideth not the people who transgress.
97	81	3	Their reward shall be, that on them shall fall the curse of GOD and of angels, and of all mankind:					These! their recompense, that the curse of God, and of angels, and of all men, is on them!
97	82	3	they shall remain under the same forever; their torment shall not be mitigated, neither shall they be regarded;					Under it shall they abide for ever; their torment shall not be assuaged! nor shall God even look upon them!–
97	83	3	except those who repent after this, and amend; for GOD is gracious and merciful.					Save those who after this repent and amend; for verily God is Gracious, Merciful!
97	84	3	Moreover they who become infidels after they have believed, and yet increase in infidelity, their repentance shall in no wise be accepted, and they are those who go astray.					As for those who become infidels, after having believed, and then increase their infidelity–their repentance shall never be accepted. These! they are the erring ones.
97	85	3	Verily they who believe not, and die in their unbelief, the world full of gold shall in nowise be accepted from any of them, even though he should give it for his ransom; they shall suffer a grievous punishment, and they shall have none to help them.					As for those who are infidels, and die infidels, from no one of them shall as much gold as the earth could contain be accepted, though he should offer it in ransom. These! a grievous punishment awaiteth them; and they shall have none to help them.
97	86	3	Ye will never attain unto righteousness until ye give in alms of that which ye love: and whatever ye give, GOD knoweth it.					Ye shall never attain to goodness till ye give alms of that which ye love; and whatever ye give, of a truth God knoweth it.
97	87	3	All food was permitted unto the children of Israel, except what Israel forbade unto himself,q before the Pentateuch was sent down.r Say unto the Jews, Bring hither the Pentateuch and read it, if ye speak truth.	q This passage was revealed on the Jews reproaching Mohammed and his followers with their eating of the flesh and milk of camels,1 which they said was forbidden Abraham, whose religion Mohammed pretended to follow. In answer to which he tells them that GOD ordained no distinction of meats before he gave the law to Moses, though Jacob voluntarily abstained from the flesh and milk of camels; which some commentators say was the consequence of a vow made by that patriarch, when afflicted with the sciatica, that if he were cured he would eat no more of that meat which he liked best; and that was camel’s flesh: but others suppose he abstained from it by the advice of physicians only.2 This exposition seems to be taken from the children of Israel’s not eating of the sinew on the hollow of the thigh, because the angel, with whom Jacob wrestled at Peniel, touched the hollow of his thigh in the sinew that shrank.3 1 See Levit. xi. 4; Deut. xiv. 7. 2 Al Beidâwi, Jallalo’ddin. 3 Gen. xxxii. 32. r Wherein the Israelites, because of their wickedness and perverseness, were forbidden to eat certain animals which had been allowed their predecessors.4 4 Kor. c. 4. See the notes there.				All food was allowed to the children of Israel, except what Jacob forbad himself, ere the law was sent down; SAY: Bring ye then the law and read it, if ye be men of truth.
97	88	3	Whoever therefore contriveth a lie against GOD after this, they will be evil doers.					And whoso after this inventeth the lie about God: These are evil doers.
97	89	3	Say, GOD is true: follow ye therefore the religion of Abraham the orthodox; for he was no idolater.					SAY: God speaketh truth. Follow, therefore, the religion of Abraham, the sound in faith, who was not one of those who joined other gods to God.
97	90	3	Verily the first house appointed unto men to worship in was that which was in Becca;s blessed, and a direction to all creatures.t	s Mohammed received this passage when the Jews said that their Keblah, or the temple of Jerusalem, was more ancient than that of the Mohammedans, or the Caaba.5 Becca is another name of Mecca.6 Al Beidâwi observes that the Arabs used the “M” and “B” promiscuously in several words. 5 Al Beidâwi, Jallalo’ddin. 6 See the Prelim. Disc Sect. I. p. 3. t i.e., The Keblah, towards which they are to turn their faces in prayer.				The first temple that was founded for mankind, was that in Becca,33–Blessed, and a guidance to human beings.	33 Becca, place of crowding, i.e. Mecca. This sentence, together with other Suras–the Cave, Mary, Imran, Repentance, T, H, are woven into the Kiswah or covering of the Caaba, which is renewed annually.
97	91	3	Therein are manifest signs:u the place where Abraham stood; and whoever entereth therein, shall be safe. And it is a duty towards GOD, incumbent on those who are able to go thither,x to visit this house;	u Such is the stone wherein they show the print of Abraham’s feet, and the inviolable security of the place immediately mentioned; that the birds light not on the roof of the Caaba, and wild beasts put off their fierceness there; that none who came against it in a hostile manner ever prospered,1 as appeared particularly in the unfortunate expedition of Abraha al Ashram;2 and other fables of the same stamp which the Mohammedans are taught to believe. 1 Jallalo’ddin, al Beidâwi. 2 See Kor. c. 105. x According to an exposition of this passage attributed to Mohammed, he is supposed to be able to perform the pilgrimage, who can supply himself with provisions for the journey, and a beast to ride upon. Al Shâfeï has decided that those who have money enough, if they cannot go themselves, must hire some other to go in their room. Malec Ebn Ans thinks he is to be reckoned able who is strong and healthy, and can bear the fatigue of the journey on foot, if he has no beast to ride, and can also earn his living by the way. But Abu Hanîfa is of opinion that both money sufficient and health of body are requisite to make the pilgrimage a duty.3 3 Al Beidâwi.	Tablets of Bahá’u’lláh Revelaed after the Kitáb-i-Aqdas (Tablet of Ishráqát, within pp. 99-134) link Memorials of the Faithful (within pp. 9-13, Mullá ‘Alí-Akbar) link Memorials of the Faithful (within pp. 84-86, Hájí Mullá Mihdíy-i-Yazdí) link	BWC: Pilgrimage to the House [Mecca.] is a service due to God. MG: evident signs MG: evident signs		In it are evident signs, even the standing-place34 of Abraham: and he who entereth it is safe. And the pilgrimage to the temple, is a service due to God from those who are able to journey thither.	34 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 to 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.).
97	92	3	but whosoever disbelieveth, verily GOD needeth not the service of any creature.					And as to him who believeth not–verily God can afford to dispense with all creatures!
97	93	3	Say, O ye who have received the scriptures, why do ye not believe in the signs of GOD?				The Dawn-Breakers, Chapter XX, p. 415 link	SAY: O people of the Book! why disbelieve ye the signs of God? But God is witness of your doings.
97	94	3	Say, O ye who have received the scriptures, why do ye keep back from the way of GOD, him who believeth? Ye seek to make it crooked, and yet are witnesses that it is the right: but GOD will not be unmindful of what ye do.		Kitáb-i-Íqán, part I, paragraph 15, p. 16 link	O people of the Book, Why repel believers from the way of God?		SAY: 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.
97	95	3	O true believers, if ye obey some of those who have received the scripture, they will render you infidels, after ye have believed:y	y This passage was revealed on occasion of a quarrel excited between the tribes of al Aws and al Khazraj, by one Shâs Ebn Kais, a Jew; who, passing by some of both tribes as they were sitting and discoursing familiarly together, and being inwardly vexed at the friendship and harmony which reigned among them on their embracing Mohammedism, whereas they had been, for 120 years before, most inveterate and mortal enemies, though descendants of two brothers; in order to set them at variance, sent a young man to sit down by them, directing him to relate the story of the battle of Boâth (a place near Medina), wherein, after a bloody fight, al Aws had the better of al Khazraj, and to repeat some verses on that subject. The young man executed his orders; whereupon those of each tribe began to magnify themselves, and to reflect on and irritate the other, till at length they called to arms, and great numbers getting together on each side, a dangerous battle had ensued, if Mohammed had not stepped in and reconciled them; by representing to them how much they would be to blame if they returned to paganism, and revived those animosities which Islâm had composed; and telling them that what had happened was a trick of the devil to disturb their present tranquility.4 4 Idem.				O believers! if ye obey some amongst those who have received the Scripture, after your very Faith will they make you infidels!
97	96	3	and how can ye be infidels, when the signs of GOD are read unto you, and his apostle is among you? But he who cleaveth firmly unto GOD, is already directed in the right way.					But 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.
97	97	3	O believers, fear GOD with his true fear, and die not unless ye also be true believers.		Tablets of the Divine Plan (11 Tablet to the Bahá’ís of the United States and Canada, within pp. 99-107) link	O: Take ye hold of the Cord of God, all of you, and become ye not disunited.		O ye believers! fear God as He deserveth to be feared! and die not till ye have become Muslims.
97	98	3	And cleave all of you unto the covenantz of GOD, and depart not from it, and remember the favor of GOD towards you: since ye were enemies, and he reconciled your hearts, and ye became companions and brethren by his favor:	z Literally, Hold fast by the cord of God. That is, Secure yourselves by adhering to Islâm, which is here metaphorically expressed by a cord, because it is as sure a means of saving those who profess it from perishing hereafter, as holding by a rope is to prevent one’s falling into a well, or other like place. It is said that Mohammed used for the same reason to call the Korân, Habl Allah al matîn, i.e., the sure cord of GOD.5 5 Idem.				And hold ye fast by the cord 35 of God, all of you, and break not loose from it; and remember God's goodness towards you, how that when ye were enemies, He united your hearts, and by his favour ye became brethren;	35 The Koran.
97	99	3	and ye were on the brink of a pit of fire, and he delivered you thence. Thus GOD declareth unto you his signs, that ye may be directed.		Gems of Divine Mysteries, p. 49, paragraph 66 link			And 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;
97	100	3	Let there be people among you who invite to the best religion; and command that which is just, and forbid that which is evil; and they shall be happy.		The Secret of Divine Civilization, p. 95 link	MG: 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.		And 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.
97	101	3	And be not as they who are divided, and disagree in matters of religion,a after manifest proofs have been brought unto them: they shall suffer a great torment.	a i.e., As the Jews and Christians, who dispute concerning the unity of GOD, the future state, &c.1 1 Idem				And be ye not like those who have formed divisions, and fallen to variance after the clear proofs have come to them. These! a terrible chastisement doth await them,
97	102	3	On the day of resurrection some faces shall become white, and other faces shall become black.b And unto them whose faces shall become black, GOD will say, Have ye returned unto your unbelief, after ye had believed? therefore taste the punishment, for that ye have been unbelievers:	b See the Preliminary Discourse, Sect. IV.				On THE DAY when faces shall turn white, and faces shall turn black! And as to those whose faces shall have turned black ". . . .What! after your belief have ye become infidels? Taste then the chastisement, for that ye have been unbelievers."
97	103	3	but they whose faces shall become white shall be in the mercy of GOD, therein shall they remain for ever.					And as to those whose faces shall have become white, they shall be within the mercy of God: therein shall they abide for ever.
97	104	3	These are the signs of GOD: we recite them unto thee with truth. GOD will not deal unjustly with his creatures.					These are the signs of God: we recite them to thee in truth: And God willeth not injustice to mankind.
97	105	3	And to GOD belongeth whatever is in heaven and on earth; and to GOD shall all things return.					Whatever is in the Heavens, and whatever is on the Earth, is God's. And to God shall all things return.
97	106	3	Ye are the best nation that hath been raised up unto mankind: ye command that which is just, and ye forbid that which is unjust, and ye believe in GOD. And if they who have received the scriptures had believed, it had surely been the better for them: there are believers among them,c but the greater part of them are transgressors.	c As Abd’allah Ebn Salâm and his companions,2 and those of the tribes of al Aws and al Khazraj who had embraced Mohammedism. 2 Al Beidâwi.				Ye are the best folk that hath been raised up unto mankind. Ye enjoin the Just, and ye forbid the Evil, and ye believe in God: And if the people of the Book had believed, it had surely been better for them! Believers there are among them, but most of them are perverse.
97	107	3	They shall not hurt you, unless with a slight hurt; and if they fight against you, they shall turn their backs to you; and they shall not be helped.d	d This verse, al Beidâwi says, is one of those whose meaning is mysterious, and relates to something future: intimating the low condition to which the Jewish tribes of Koreidha, Nadîr, Banu Kainokâ, and those who dwelt at Khaibar, were afterwards reduced by Mohammed.				They will never inflict on you but a trifling damage; and if they do battle with you, they shall turn their backs to you: then they shall not be succoured.
97	108	3	They are smitten with vileness wheresoever they are found; unless they obtain security by entering into a treaty with GOD, and a treaty with men:f and they draw on themselves indignation from GOD, and they are afflicted with poverty. This they suffer, because they disbelieved the signs of GOD,g and slew the prophets unjustly; this, because they were rebellious, and transgressed.	e i.e., Unless they either profess the Mohammedan religion, or submit to pay tribute.				Shame shall be stamped upon them36 wherever found, unless they ally them with God and men! And the wrath of God will they incur, and poverty shall be stamped upon them! This–for that they believed not in the signs of God, and slew the prophets unjustly: This–because they rebelled, and became transgressors.	36 Or, they are smitten with. Sale. S'etendra comme une tente. Kas.
97	109	3	Yet they are not all alike: there are of those who have received the scriptures, upright people; they meditate on the signs of GOD in the night season, and worship;	f Those namely who have embraced Islâm. g That is, the Korân.				Yet all are not alike: Among the people of the Book is an upright folk, who recite the signs of God in the night-season, and adore:
97	110	3	they believe in GOD, and the last day; and command that which is just, and forbid that which is unjust, and zealously strive to excel in good works; these are of the righteous.		The Secret of Divine Civilization, p. 95 link	And they enjoin what is just, and forbid what is unjust, and speed on in good works. These are of the righteous.		They believe in God and in the latter day, and enjoin justice, and forbid evil, and speed on in good works. These are of the righteous.
97	111	3	And ye shall not be denied the reward of the good which ye do;h for GOD knoweth the pious.	h Some copies have a different reading in this passage, which they express in the third person: They shall not be denied, &c.				And of whatever good ye do, ye shall not be denied the meed. God knoweth those who fear Him.
97	112	3	As for the unbelievers, their wealth shall not profit them at all, neither their children, against GOD: they shall be the companions of hell fire; they shall continue therein forever.					But as for the infidels, their wealth, and their children shall avail them nothing against God. They shall be the inmates of the fire, to abide therein eternally.
97	113	3	The likeness of that which they lay out in this present life, is as a wind wherein there is a scorching cold: it falleth on the standing corn of those men who have injured their own souls, and destroyeth it. And GOD dealeth not unjustly with them; but they injure their own souls.					The alms which they bestow in this present life, are like a freezing wind, which falleth upon and destroyeth the cornfields of a people who have been to themselves unjust. God doeth them no injustice, but to themselves are they unjust.
97	114	3	O true believers, contract not an intimate friendship with any besides yourselves;i they will not fail to corrupt you. They wish for that which may cause you to perish: their hatred hath already appeared from out of their mouths; but what their breasts conceal is yet more inveterate. We have already shown you signs of their ill will towards you, if ye understand.	i i.e., Of a different religion.				O ye who have believed! form not intimacies among others than yourselves. They will not fail to corrupt you. They long for your ruin. Hatred hath already shewn itself out of their mouths, but more grievous is what their breasts conceal. The tokens thereof we have already made plain to you, if ye will comprehend.
97	115	3	Behold, ye love them, and they do not love you: ye believe in all the scriptures, and when they meet you, they say, We believe; but when they assemble privately together, they bite their fingers' ends out of wrath against you. Say unto them, Die in your wrath: verily GOD knoweth the innermost part of your breasts.		Kitáb-i-Íqán, part I, paragraph 84, p. 78 link	And when they meet you, they will say, 'We believe'; but when they are apart, they bite their fingers' ends at you, out of wrath. Say: 'Die in your wrath!' God truly knoweth the very recesses of your breasts.		See now! ye love them, but they love not you. Ye believe the entire Book. And when they meet you, they say, "We believe;" but when they are apart, they bite their fingers' ends at you, out of wrath. SAY: "Die in your wrath!" God truly knoweth the very recesses of your breasts.
97	116	3	If good happen unto you, it grieveth them; and if evil befall you, they rejoice at it. But if ye be patient, and fear God, their subtlety shall not hurt you at all; for GOD comprehendeth whatever they do.					If good befalleth you it grieveth them, and when ill lighteth on you, they rejoice in it. But if ye be steadfast and fear God, their craft shall in no way harm you. For God is round about their doings.
97	117	3	Call to mind when thou wentest forth early from thy family, that thou mightest prepare the faithful a camp for war;k and GOD hear and knew it;	k This was at the battle of Ohod, a mountain about four miles to the north of Medina. The Koreish, to revenge their loss at Bedr,1 the next year being the third of the Hejra, got together an army of 3,000 men, among whom there were 200 horse, and 700 armed with coats of mail. These forces marched under the conduct of Abu Sofiân and sat down at Dhu’lholeifa, a village about six miles from Medina. Mohammed, being much inferior to his enemies in numbers, at first determined to keep himself within the town, and receive them there; but afterwards, the advice of some of his companions prevailing, he marched out against them at the head of 1,000 men (some say he had 1,050 men, others but 900), of whom 100 were armed with coats of mail, but he had no more than one horse, besides his own, in his whole army. With these forces he formed a camp in a village near Ohod, which mountain he contrived to have on his back; and the better to secure his men from being surrounded, he placed fifty archers in the rear, with strict orders not to quit their post. When they came to engage, Mohammed had the better at first, but afterwards by the fault of his archers, who left their ranks for the sake of the plunder, and suffered the enemies’ horse to encompass the Mohammedans and attack them in the rear, he lost the day, and was very near losing his life, being struck down by a shower of stones, and wounded in the face with two arrows, on pulling out of which his two foreteeth dropped out. Of the Moslems seventy men were slain, and among them Hamza the uncle of Mohammed, and of the infidels twenty-two.2 To excuse the ill success of this battle, and to raise the drooping courage of his followers, is Mohammed’s drift in the remaining part of this chapter. 1 See before, p. 32. 2 Abulfeda, in Vita Moham. p. 64, &c. El Macin. l. x. Prideaux’s Life of Mahomet, p. 80.				And remember when thou didst leave thy household at early morn, that thou mightest prepare the faithful a camp for the war;37–God heard, knew it–	37 This probably refers to the battle of Ohod.
97	118	3	when two companies of you were anxiously thoughtful, so that ye became faint-hearted;l but GOD was the supporter of them both; and in GOD let the faithful trust.	l These were some of the families of Banu Salma of the tribe of al Khazraj, and Banu’l Hareth of the tribe of al Aws, who composed the two wings of Mohammed’s army. Some ill impression had been made on them by Abda’llah Ebn Obba Solûl, then an infidel, who having drawn off 300 men, told them that they were going to certain death, and advised them to return back with him; but he could prevail on but a few, the others being kept firm by the divine influence, as the following words intimate.3 3 Al Beidâwi.				When two troops of you became full of anxious thoughts, and lost heart, and when God became the protector of both! In God, then, let the faithful trust.
97	119	3	And GOD had already given you the victory at Bedr,m when ye were inferior in number; therefore fear GOD, that ye may be thankful.	m See before, p. 32.				God had already succoured you at Bedr, when ye were the weaker! Fear God, then, that ye may be thankful.
97	120	3	When thou saidst unto the faithful, Is it not enough for you, that your LORD should assist you with three thousand angels sent down from heaven?					Then thou didst say to the faithful, "Is it not enough for you that your Lord aideth you with three thousand angels sent down from on high?"
97	121	3	Verily if ye persevere, and fear God, and your enemies come upon you suddenly, your LORD will assist you with five thousand angels, distinguished by their horses and attire.n	n The angels who assisted the Mohammedans at Bedr, rode, say the commentators, on black and white horses, and had on their heads white and yellow sashes, the ends of which hung down between their shoulders.				Aye: but ye if be steadfast and fear God, and the foe come upon you in hot haste, your Lord will help you with five thousand angels in their cognisances!38	38 The Arabic word occurs at verse 13 of horses as known by certain marks. So here these angels would be known by their accoutrements, etc.
97	122	3	And this GOD designed only as good tidings for youo that your hearts might rest secure; for victory is from GOD alone, the mighty, the wise. That he should cut off the uttermost part of the unbelievers, or cast them down, or that they should be overthrown and unsuccessful is nothing to thee.	o i.e., As an earnest of future success.				This, as pure good tidings for you, did God appoint, that your hearts might be assured–for only from God, the Mighty, the Wise, cometh the Victory–and that He might cut off the uttermost part of those who believed not, or cast them down so that they should be overthrown, defeated without resource.
97	123	3	It is no business of thine; whether God be turned unto them, or whether he punish them; they are surely unjust doers.p	p This passage was revealed when Mohammed received the wounds above mentioned at the battle of Ohod, and cried out, How shall that people prosper who have stained their prophet’s face with blood, while he called them to their Lord? The person who wounded him was Otha the son of Abu Wakkas.4 4 Idem. Abulfeda, ubi supra.				It is none of thy concern whether He be turned unto them in kindness or chastise them: for verily they are wrongful doers.
97	124	3	To GOD belongeth whatsoever is in heaven and on earth: he spareth whom he pleaseth, and he punisheth whom he pleaseth; for GOD is merciful.					Whatever is in the Heavens and the Earth is God's! He forgiveth whom He will, and whom He will, chastiseth: for God is Forgiving, Merciful.
97	125	3	O true believers, devour nor usury, doubling it twofold; but fear GOD, that ye may prosper:					O ye who believe! devour not usury, doubling it again and again! But fear God, that ye may prosper.
97	126	3	and fear the fire which is prepared for the unbelievers; and obey GOD, and his apostle that ye may obtain mercy.					And fear the fire which is prepared for them that believe not; and obey God and the apostle, that ye may find mercy:
97	127	3	And run with emulation to obtain remission from your LORD, and paradise, whose breath equalleth the heavens and the earth, which is prepared for the godly;					And vie in haste for pardon from your Lord, and a Paradise, vast as the Heavens and the Earth, prepared for the God-fearing.
97	128	3	who give alms in prosperity and adversity; who bridle their anger, and forgive men; for GOD loveth the beneficent.q	q It is related of Hasan the son of Ali, that a slave having once thrown a dish on him boiling hot, as he sat at table, and fearing his master’s resentment, fell immediately on his knees, and repeated these words, Paradise is for those who bridle their anger: Hasan answered, I am not angry. The slave proceeded, and for those who forgive men. I forgive you, said Hasan. The slave, however, finished the verse, adding, for God loveth the beneficent. Since it is so replied Hasan, I give you your liberty, and four hundred pieces of silver.5 A noble instance of moderation and generosity. 5 Vide D’Herbelot, Bibl. Orient. Art. Hassan.	The Secret of Divine Civilization, p. 95 link	MG: ...who master their anger, and forgive others! God loveth the doers of good.		Who give alms, alike in prosperity and in success, and who master their anger, and forgive others! God loveth the doers of good.
97	129	3	And who, after they have committed a crime, or dealt unjustly with their own souls, remember GOD, and ask pardon for their sins, (for who forgiveth sins except GOD?) and persevere not in what they have done knowingly;					They who, after they have done a base deed or committed a wrong against their own selves, remember God and implore forgiveness of their sins–and who will forgive sins but God only?–and persevere not in what they have wittingly done amiss.
97	130	3	their reward shall be pardon from their LORD, and gardens wherein rivers flow, they shall remain therein forever: and how excellent is the reward of those who labor!					As for these! Pardon from their Lord shall be their recompense, and gardens 'neath which the rivers flow; for ever shall they abide therein: And goodly the reward of those who labour!
97	131	3	There have already been before you examples of punishment of infidels, therefore go through the earth, and behold what hath been the end of those who accuse God's apostles of imposture.					Already, before your time, have examples been made! Traverse the earth, then, and see what hath been the end of those who treat prophets as liars.
97	132	3	This book is a declaration unto men, and a direction and an admonition to the pious.					This Koran is a manifest to man, and a guidance, and a warning to the God-fearing!
97	133	3	And be not dismayed, neither be ye grieved; for ye shall be superior to the unbelievers if ye believe.					And be not fainthearted, and be not sorrowful: For ye shall gain the upper hand if ye be believers.39	39 This and the following verses to 154 were probably revealed shortly after the reverse of Ohod.
97	134	3	If a wound hath happened unto you in war,r a like wound hath already happened unto the unbelieving people:s and we cause these days of different success interchangeably to succeed each other among men; that GOD may know those who believe, and may have martyrs from among you: (GOD loveth not the workers of iniquity;)	r That is, by your being worsted at Ohod. s When they were defeated at Bedr. It is observable that the number of Mohammedans slain at Ohod, was equal to that of the idolaters slain at Bedr; which was so ordered by GOD for a reason to be given elsewhere.1 1 In not. ad cap. 8.				If a wound hath befallen you, a wound like it hath already befallen others: we alternate these days of successes and reverses among men, that God may know those who have believed, and that He may take martyrs from among you,–but God loveth not the wrongful doers–
97	135	3	and that GOD might prove those who believe, and destroy the infidels.					And that God may test those who believe, and destroy the infidels.
97	136	3	Did ye imagine that ye should enter paradise, when as yet GOD knew not those among you who fought strenuously in his cause; nor knew those who persevered with patience?					Thought ye that ye should enter Paradise ere God had taken knowledge of those among you who did valiantly, and of those who steadfastly endure?
97	137	3	Moreover ye did sometimes wish for death before that ye met it;t but ye have now seen it, and ye looked on, but retreated from it.	t Several of Mohammed’s followers who were not present at Bedr, wished for an opportunity of obtaining, in another action, the like honour as those had gained who fell martyrs in that battle; yet were discouraged on seeing the superior numbers of the idolaters in the expedition of Ohod. On which occasion this passage was revealed.2 2 Al Beidâwi				Ye had desired death ere ye met it. But ye have now seen it–and ye have beheld it–and fled from it!
97	138	3	Mohammed is no more than an apostle; the other apostles have already deceased before him: if he die, therefore, or be slain, will ye turn back on your heels?u but he who turneth back on his heels will not hurt God at all; and GOD will surely reward the thankful.	u These words were revealed when it was reported in the battle of Ohod that Mohammed was slain; whereupon the idolaters cried out to his followers, Since your prophet is slain, return to your ancient religion, and to your friends; if Mohammed had been a prophet he had not been slain. It is related that a Moslem named Ans Ebn al Nadar, uncle to Malec Ebn Ans, hearing these words, said aloud to his companions, My friends, though Mohammed be slain, certainly Mohammed’s Lord liveth and dieth not; therefore value not your lives since the prophet is dead, but fight for the cause for which he fought: then he cried out, O God, I am excused before thee, and acquitted in thy sight of what they say; and drawing his sword, fought valiantly till he was killed.3 3 Idem.				Muhammad is no more than an apostle; other apostles have already passed away before him: if he die, therefore,40 or be slain, will ye turn upon your heels?41 But he who turneth on his heels shall not injure God at all: And God will certainly reward the thankful!	40 This verse and xxxix. 31 (p.257) were recited at Muhammad's death by Abu Bekr, in order to convince Omar and the other Muslims of the possibility of that event. It has been supposed that these passages were invented by Abu Bekr on this occasion, and inserted into the Koran. But this is more than doubtful. See Nöldeke, pp. 199-201. 41 That is, return to idolatry. A report had been spread in the battle of Ohod that Muhammad had been slain.
97	139	3	No soul can die unless by the permission of GOD, according to what is written in the book containing the determination of things.x And whoso chooseth the reward of this world, we will give him thereof: but whoso chooseth the reward of the world to come, we will give him thereof: and we will surely reward the thankful.	x Mohammed, the more effectually to still the murmurs of his party on their defeat, represents to them that the time of every man’s death is decreed and predetermined by God, and that those who fell in the battle could not have avoided their fate had they stayed at home; whereas they had now obtained the glorious advantage of dying martyrs for the faith. Of the Mohammedan doctrine of absolute predestination I have spoken in another place.4 4 Prelim. Disc. Sect IV.				No one can die except by God's permission, according to the Book that fixeth the term of life.42 He who desireth the recompense of this world, we will give him thereof; And he who desireth the recompense of the next life, we will give him thereof! And we will certainly reward the thankful.	42 Lit. according to a writing (i.e. of God) definite. The Rabbins also teach (Com. Tract. Rosch. Haschanah) that there are books in which God has written down the lifetime of every individual. Lit. No soul can die.
97	140	3	How many prophets have encountered those who had many myriads of troops: and yet they desponded not in their mind for what had befallen them in fighting for the religion of GOD; and were not weakened, neither behaved themselves in an abject manner? GOD loveth those who persevere patiently.					How many a prophet hath combated those who had with them many myriads! Yet were they not daunted at what befel them on the path of God, nor were they weakened, nor did they basely submit! God loveth those who endure with steadfastness,
97	141	3	And their speech was no other than what they said, Our LORD forgive us our offences, and our transgressions in our business; and confirm our feet, and help us against the unbelieving people. And GOD gave them the reward of this world, and a glorious reward in the life to come; for GOD loveth the well-doers.					Nor 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.	43 Lit. and their saying was no other than that they said.
97	142	3	O ye who believe, if you obey the infidels, they will cause you to turn back on your heels, and ye will be turned back and perish:y	y This passage was also occasioned by the endeavours of the Koreish to seduce the Mohammedans to their old idolatry, as they fled in the battle of Ohod.				O ye who have believed! if ye obey the infidels, they will cause you to turn upon your heels,44 and ye will fall back into perdition:	44 To relapse into infidelity. The Koreisch attempted to seduce the Muslims to renounce their faith after the battle of Ohod.
97	143	3	but GOD is your LORD; and he is the best helper.					But God is your liege lord, and He is the best of helpers.
97	144	3	We will surely cast a dread into the hearts of the unbelievers,z because they have associated with GOD that concerning which he sent them down no power: their dwelling shall be the fire of hell; and the receptacle of the wicked shall be miserable.	z To this Mohammed attributed the sudden retreat of Abu Sofiân 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 Beidâwi.				We 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.
97	145	3	GOD had already made good unto you his promise, when ye destroyed them by his permission,a until ye became faint-hearted, and disputed concerning the command of the apostle, and were rebellious;b after God had shown you what ye desired.	a i.e., In the beginning of the battle, when the Moslems had the advantage, putting the idolaters to flight, and killing several of them. b That is, till the bowmen, who were placed behind to prevent their being surrounded, seeing the enemy fly, quitted their post, contrary to Mohammed’s express orders, and dispersed themselves to seize the plunder; whereupon Khâled Ebn al Walîd perceiving their disorder, fell on their rear with the horse which he commanded, and turned the fortune of the day. It is related that though Abda’llah Ebn Johair, their captain, did all he could to make them keep their ranks, he had not ten that stayed with him out of the whole fifty.6 6 Idem. Vide Abulfeda, Vit. Moh. p. 65, 66, and note, ibid.				Already 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.46	45 The command to abstain from taking the spoils. This disobedience turned the scale of victory against the Muslims. 46 Victory and plunder.
97	146	3	Some of you chose this present world, and others of you chose the world to come.c Then he turned you to flight from before them, that he might make trial of you: (but he hath now pardoned you: for GOD is endued with beneficence towards the faithful;)	c The former were they who, tempted by the spoil, quitted their post; and the latter they who stood firm by their leader.				Some 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 faithful–	47 Some took to flight, others stood firm, and were not careful of their lives.
97	147	3	when ye went up as ye fled, and looked not back on any: while the apostle called you, in the uttermost part of you.d Therefore God rewarded you with affliction on affliction, that ye be not grieved hereafter for the spoils which ye fail of, nor for that which befalleth you,e for GOD is well acquainted with whatever ye do.	d Crying aloud, Come hither to me, O servants of GOD! I am the apostle of GOD; he who returneth back, shall enter paradise. But notwithstanding all his endeavours to rally his men, he could not get above thirty of them about him. e i.e., GOD punished your avarice and disobedience by suffering you to be beaten by your enemies, and to be discouraged by the report of your prophet’s death; that ye might be inured to patience under adverse fortune, and not repine at any loss or disappointment for the future				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.	48 That is, in confused rout.
97	148	3	Then he sent down upon you after affliction security; a soft sleep which fell on some part of you; but other part were troubled by their own souls;f falsely thinking of GOD, a foolish imagination saying, Will anything of the matter happen unto us?g Say, Verily, the matter belongeth wholly unto GOD. They concealed in their minds what they declared not unto thee; saying,h If anything of the matter had happened unto us,i we had not been slain here. Answer, If ye had been in your houses, verily they would have gone forth to fight, whose slaughter was decreed, to the places where they died, and this came to pass that GOD might try what was in your breasts, and might discern what was in your hearts; for GOD knoweth the innermost parts of the breasts of men.	f After the action, those who had stood firm in the battle were refreshed as they lay in the field by falling into an agreeable sleep, so that the swords fell out of their hands; but those who had behaved themselves ill were troubled in their minds, imagining they were now given over to destruction.1 1 Al Beidâwi, Jallalo’ddin. 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 one another in private. i If GOD had assisted us according to his promise; or, as others interpret the words, if we had taken the advice of Abda’llah Ebn Obba Solûl, and had kept within the town of Medina, our companions had not lost their lives.3 3 Idem.				Then after the trouble God sent down security upon you. Slumber fell upon a part of you: as to the other part–their own passions stirred them up to think unjustly of God with thoughts of ignorance! They said–What 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 decreed 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.
97	149	3	Verily they among you who turned their backs on the day whereon the two armies met each other at Ohod, Satan caused them to slip for some crime which they had committed:k but now hath GOD forgiven them; for GOD is gracious and merciful.	k viz., For their covetousness in quitting their post to seize the plunder.				Of 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.
97	150	3	O true believers, be not as they who believed not, and said of their brethren when they had journeyed in the land or had been at war, If they had been with us, those had not died, nor had these been slain: whereas what befell them was so ordained that GOD might take it matter of sighing in their hearts. GOD giveth life, and causeth to die: and GOD seeth that which ye do.					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.
97	151	3	Moreover if ye be slain, or die in defence of the religion of GOD, verily pardon from GOD, and mercy, is better than what they heap together of worldly riches.					And if ye shall be slain or die on the path of God, then pardon from God and mercy is better than all your amassings;
97	152	3	And if ye die, or be slain, verily unto GOD shall ye be gathered.					For if ye die or be slain, verily unto God shall ye be gathered.
97	153	3	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.		The Secret of Divine Civilization, p. 100 link	MG: and consult them in the affair.		Of 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.
97	154	3	If GOD help you, none shall conquer you; but if he desert you, who is it that will help you after him? Therefore in GOD let the faithful trust.					If 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.
97	155	3	It is not the part of a prophet to defraud,l for he who defraudeth shall bring with him what he hath defrauded any one of, on the day of the resurrection.m Then shall every soul be paid what he hath gained; and they shall not be treated unjustly.	l This passage was revealed, as some say, on the division of the spoil at Bedr; when some of the soldiers suspected Mohammed of having privately taken a scarlet carpet made all of silk and very rich, which was missing.4 Others suppose the archers, who occasioned the loss of the battle of Ohod, left their station because they imagined Mohammed would not give them their share of the plunder; because, as it is related, he once sent out a party as an advanced guard, and in the meantime attacking the enemy, took some spoils which he divided among those who were with him in the action, and gave nothing to the party that was absent on duty.5 4 Al Beidâwi, Jallalo’ddin. 5 Al Beidâwi. m According to a tradition of Mohammed, whoever cheateth another will on the day of judgment carry his fraudulent purchase publicly on his neck.				It is not the Prophet who will defraud you;49–But 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.	49 Muhammad had been accused of having secretly appropriated a portion of the spoil.
97	156	3	Shall he therefore who followeth that which is well-pleasing unto GOD be as he who bringeth on himself wrath from GOD, and whose receptacle is hell? an evil journey shall it be thither.					Shall 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!
97	157	3	There shall be degrees of rewards and punishments with GOD, for GOD seeth what they do.					There are varying grades with God: and God beholdeth what ye do.
97	158	3	Now hath GOD been gracious unto the believers when he raised up among them an apostle of their own nation,n who should recite his signs unto them, and purify them, and teach them the book of the Koran and wisdom:o whereas they were before in manifest error.	n Some copies, instead of min anfosihim, i.e., of themselves, read min anfasihim, i.e., of the noblest among them; for such was the tribe of Koreish, of which Mohammed was descended.1 1 Idem. o i.e., The Sonna.2 2 Idem.				Now 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.
97	159	3	After a misfortune had befallen you at Ohod, (ye had already obtained two equal advantages)p do ye say, Whence cometh this? Answer, This is from yourselves:q for GOD is almighty.	p viz., In the battle of Bedr, where ye slew seventy of the enemy, equalling the number of those who lost their lives at Ohod, and also took as many prisoners.3 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.				When 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.	50 At Ohod.
97	160	3	And what happened unto you, on the day whereon the two armies met, was certainly by the permission of GOD; and that he might know the ungodly. It was said unto them, Come, fight for the religion of GOD, or drive back the enemy: they answered, if we had known ye went out to fight, we had certainly followed you.r They were on that day nearer unto unbelief, than they were to faith;	r That is, if we had conceived the least hope of success when ye marched out of Medina to encounter the infidels, and had not known that ye went rather to certain destruction than to battle, we had gone with you. But this Mohammed here tells them was only a feigned excuse; the true reason of their staying behind being their want of faith and firmness in their religion.4 4 Al Beidâwi.				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:
97	161	3	they spake with their mouths, what was not in their hearts: but GOD perfectly knew what they concealed;					They said with their lips what was not in their hearts! But God knew what they concealed,
97	162	3	who said of their brethren, while themselves stayed at home, if they had obeyed us, they had not been slain. Say, Then keep back death from yourselves, if ye say truth.					Who 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.
97	163	3	Thou shalt in nowise reckon those who have been slain at Ohod, in the cause of GOD, dead; nay, they are sustained alive with their LORD,s	s See before, p. 17.	Gems of Divine Mysteries, p. 48, paragraph 65 link	BWC: Nay, they are alive and sustained by their Lord.		And repute not those slain on God's path to be dead.51 Nay, alive with their Lord, are they richly sustained;	51 See Sura [xci.] ii. 149.
97	164	3	rejoicing for what GOD of his favor hath granted them; and being glad for those who, coming after them, have not as yet overtaken them;t because there shall no fear come on them, neither shall they be grieved.	t 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.				Rejoicing 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;
97	165	3	They are filled with joy for the favor which they have received from GOD and his bounty; and for that GOD suffereth not the reward of the faithful to perish.					Filled with joy at the favours of God, and at his bounty: and that God suffereth not the reward of the faithful to perish.
97	166	3	They who hearkened unto GOD and his apostle, after a wound had befallen them at Ohod,u such of them as do good works, and fear God, shall have a great reward;	u The commentators differ a little as to the occassion of this passage. When news was brought to Mohammed, after the battle of Ohod, that the enemy, repenting of their retreat, were returning towards Medina, he called about him those who had stood by him in the battle, and marched out to meet the enemy as far as Homarâ al Asad, about eight miles from that town, notwithstanding several of his men were so ill of their wounds that they were forced to be carried; but a panic fear having seized the army of the Koreish, they changed their resolution and continued their march home; of which Mohammed having received intelligence, he also went back to Medina: and, according to some commentators, the Korân 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 Sofiân and the Koreish, according to their challenge, at Bedr,1 where they waited some time for the enemy, and then returned home; for the Koreish, though they set out from Mecca, yet never came so far as the place of appointment, their hearts failing them on their march; which Mohammed attributed to their being struck with a terror from GOD.2 This expedition the Arabian histories call the second, or lesser expedition of Bedr. 1 See before, p. 47, note 2. 2 Al Beidâwi.				As to those who after the reverse52 which befel them, respond to God and the Apostle–such of them as do good works and fear God, shall have a great reward:	52 At Ohod; lit. wound.
97	167	3	unto whom certain men said, Verily the men of Mecca have already gathered forces against you, be ye therefore afraid of them:x but this increased their faith, and they said, GOD is our support, and the most excellent patron.	x The persons who thus endeavoured to discourage the Mohammedans were, according to one tradition, some of the tribe of Abd Kais, who, going to Medina, were bribed by Abu Sofiân with a camel’s load of dried raisins; and, according to another tradition, it was Noaim Ebn Masúd al Ashjaï 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 Sofiân, to spare them the pains of coming so far as Bedr, would seek them in their own houses, and that none of them could possibly escape otherwise than by timely flight. Upon which Mohammed, seeing his followers a little dispirited, swore that he would go himself though not one of them went with him. And accordingly he set out with seventy horsemen, every one of them crying out, Hashna Allah, i.e., GOD is our support.3 3 Idem, Jallalo’ddin.				Who, 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."
97	168	3	Wherefore they returned with favor from GOD, and advantage:y no evil befell them: and they followed what was well pleasing unto GOD: for GOD is endowed with great liberality.	y While they stayed at Bedr expecting the enemy, they opened a kind of fair there, and traded to very considerable profit.4 4 Al Beidâwi.				They 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.
97	169	3	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.	z Meaning either Noaim, or Abu Sofiân himself.				Only would that Satan53 instil the fear of his adherents: Fear them not, but fear me if ye are believers.	53 Lit. that Satan. Said to refer to Noaim, or Abu Sofian, the leader of the Koreisch.
97	170	3	They shall not grieve thee, who emulously hasten unto infidelity; for they shall never hurt GOD at all. GOD will not give them a part in the next life, and they shall suffer a great punishment.		Memorials of the Faithful (Mirzá Muhammad, the Servant at the Travelers' Hospice, within pp. 106-108) link			Let 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.
97	171	3	Surely those who purchase infidelity with faith shall by no means hurt GOD at all, but they shall suffer a grievous punishment.					They truly who purchase infidelity at the price of their faith, shall not injure God one whit! and a grievous chastisement shall be their lot.
97	172	3	And let not the unbelievers think, because we grant them lives long and prosperous, that it is better for their souls: we grant them long and prosperous lives only that their iniquity may be increased; and they shall suffer an ignominious punishment.		Selections from the Writings of the Báb (2 Excerpts from the Qayyúmu'l-Asmá, Chapter LXXXVII, 68) link			Let 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.
97	173	3	GOD is not disposed to leave the faithful in the condition which ye are now in,a until he sever the wicked from the good;	a That is, he will not suffer the good and sincere among you to continue indiscriminately mixed with the wicked and hypocritical.				It is not in God to leave the faithful in the State in which they are, until he sever the bad from the good:
97	174	3	nor is GOD disposed to make you acquainted with what is a hidden secret, but GOD chooseth such of his apostles as he pleaseth, to reveal his mind unto:b believe therefore in GOD, and his apostles; and if ye believe, and fear God, ye shall receive a great reward.	b This passage was revealed on the rebellious and disobedient Mohammedans telling Mohammed that if he was a true prophet he could easily distinguish those who sincerely believed from the dissemblers.1 1 Idem.				Nor 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.	54 This is an answer to the taunt that Muhammad could not distinguish true believers from hypocrites.
97	175	3	And let not those who are covetous of what GOD of his bounty hath granted them imagine that their avarice is better for them: nay, rather it is worse for them.					And let not those who are niggard of what God hath vouchsafed them in his bounty, think that this will be good for them–Nay, it will be bad for them–
97	176	3	That which they have covetously reserved shall be bound as a collar about their neck,c on the day of the resurrection: unto GOD belongeth the inheritance of heaven and earth; and GOD is well acquainted with what ye do.	c Mohammed is said to have declared, that whoever pays not his legal contribution of alms duly shall have a serpent twisted about his neck at the resurrection.2 2 Idem, Jallalo’ddin.				That 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.
97	177	3	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.	d It is related that Mohammed, writing to the Jews of the tribe of Kainokâ to invite them to Islâm, and exhorting them, among other things, in the words of the Korân,3 to lend unto GOD on good usury, Phineas Ebn Azûra, on hearing that expression, said, Surely GOD is poor, since they ask to borrow for him. Whereupon Abu Becr, who was the bearer of that letter, struck him on the face, and told him that if it had not been for the truce between them, he would have struck off his head; and on Phineas’s complaining to Mohammed of Abu Becr’s ill usage, this passage was revealed.4 3 Cap. 2, p. 26. 4 Al Beidâwi.				Now 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.	55 This was the taunt of the Jews of the tribe of Kainoka, when Muhammad demanded tribute of them in the name of God.
97	178	3	This shall they suffer for the evil which their hands have sent before them, and because GOD is not unjust towards mankind;					This, for what your hands have sent before you; and because God will not inflict a wrong upon his servants!"
97	179	3	who also say, Surely GOD hath commanded us, that we should not give credit to any apostle, until one should come unto us with a sacrifice, which should be consumed by fire.e	e The Jews, say the commentators, insisted that it was a peculiar proof of the mission of all the prophets sent to them, that they could, by their prayers, bring down fire from heaven to consume the sacrifice, and therefore they expected Mohammed should do the like. And some Mohammedan doctors agree that GOD appointed this miracle as the test of all their prophets, except only Jesus and Mohammed;5 though others say any other miracle was a proof full as sufficient as the bringing down fire from heaven.6 The Arabian Jews seem to have drawn a general consequence from some particular instances of this miracle in the Old Testament.7 And the Jews at this day say, that first the fire which fell from heaven on the altar of the tabernacle,8 after the consecration of Aaron and his sons, and afterwards that which descended on the altar of Solomon’s temple, at the dedication of that structure,9 was fed and constantly maintained there by the priests, both day and night, without being suffered once to go out, till it was extinguished, as some think, in the reign of Manasses,10 but, according to the more received opinion, when the temple was destroyed by the Chaldeans. Several Christians11 have given credit to this assertion of the Jews, with what reason I shall not here inquire; and the Jews, in consequence of this notion, might probably expect that a prophet who came to restore GOD’S true religion, should rekindle for them this heavenly fire, which they have not been favoured with since the Babylonish captivity. 5 Jallalo’ddin. 6 Al Beidâwi. 7 Levit. ix. 24; I Chron. xxi. 26; 2 Chron. vii. I; 1 Kings xviii. 38. 8 Levit. ix. 24. 9 2 Chron. vii. x. 10 Talmud, Zebachim, c. 6. 11 See Prideaux’s Connect part i. bk. iii. p. 158.	Kitáb-i-Íqán, part II, paragraph 157, p. 148 link	Verily, 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.		To 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,"
97	180	3	Say, Apostles have already come unto you before me,f with plain proofs, and with the miracle which ye mention: why therefore have ye slain them, if ye speak truth?	f Among these the commentators reckon Zacharias and John the Baptist.	Kitáb-i-Íqán, part II, paragraph 157, p. 149 link	Already 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.		SAY: 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.
97	181	3	If they accuse thee of imposture, the apostles before thee have also been accounted impostors, who brought evident demonstrations, and the scriptures, and the book which enlighteneth the understanding.					And 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.
97	182	3	Every soul shall taste of death, and ye shall have your reward on the day of resurrection; and he who shall be far removed from hell fire, and shall be admitted into paradise, shall be happy: but the present life is only a deceitful provision.		Gems of Divine Mysteries, p. 48, paragraph 65 link Selections from the Writings of the Báb (2 Excerpts from the Qayyúmu'l-Asmá, Chapter I, p. 41) link	BWC: Every soul shall taste of death. BWC: every soul shall taste of death,		Every 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!
97	183	3	Ye shall surely be proved in your possessions, and in your persons; and ye shall bear from those unto whom the scripture was delivered before you, and from the idolaters, much hurt: but if ye be patient and fear God, this is a matter that is absolutely determined.					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.
97	184	3	And when GOD accepted the covenant of those to whom the book of the law was given, saying, Ye shall surely publish it unto mankind, ye shall not hide it: yet they threw it behind their backs, and sold it for a small price: but woful is the price for which they have sold it.g	g i.e., Dearly shall they pay hereafter for taking bribes to stifle the truth. Whoever concealeth the knowledge which GOD has given him, says Mohammed, GOD shall put on him a bridle of fire on the day of resurrection.				Moreover, 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.
97	185	3	Think not that they who rejoice at what they have done, and expect to be praised for what they have not done;h think not, O prophet, that they shall escape from punishment, for they shall suffer a painful punishment;	h i.e., Who think they have done a commendable deed in concealing and dissembling the testimonies in the Pentateuch concerning Mohammed, and in disobeying GOD’S commands to the contrary. It is said that, Mohammed once asking some Jews concerning a passage in their law, they gave him an answer very different from the truth, and were mightily pleased that they had, as they thought, deceived him. Others, however, think this passage relates to some pretended Mohammedans who rejoiced in their hypocrisy, and expected to be commended for their wickedness.12 12 Al Beidâwi.				Suppose not that they who rejoice in what they have brought to pass, and love to be praised for what they have not done56–suppose not they shall escape the chastisement. An afflictive chastisement doth await them,	56 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.
97	186	3	and unto GOD belongeth the kingdom of heaven and earth: GOD is almighty.					For the Kingdom of the Heavens and the Earth is God's, and God hath power over all things.
97	187	3	Now in the creation of heaven and earth, and the vicissitude of night and day, are signs unto those who are endued with understanding;					Verily, 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;
97	188	3	who remember GOD standing, and sitting, and lying on their sides;i and meditate on the creation of heaven and earth, saying, O LORD, thou hast not created this in vain; far be it from thee: therefore deliver us from the torment of hell fire:	i viz., At all times and in all postures. Al Beidâwi mentions a saying of Mohammed to one Imrân 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 Shâfeï directs that he sick should pray lying on their right side.				Who 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.
97	189	3	O LORD, surely whom thou shalt throw into the fire, thou wilt also cover with shame: nor shall the ungodly have any to help them.					O 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.
97	190	3	O LORD, we have heard a preacherk inviting us to the faith and saying, Believe in your LORD: and we believed.	k Namely, Mohammed, with the Korân.	Memorials of the Faithful (within pp. 148-150, Mírzá Mustafá Naráqí) link Memorials of the Faithful (within pp. 150-154, Zaynu’l-Muqarrabín) link Memorials of the Faithful (within pp. 156-159, Mirzá Ja’far-i-Yazdi) link	Shoghi 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.	3:190-191 The Dawn-Breakers, Chapter VIII, p. 147 link	O our Lord! we have indeed heard the voice of one that called. He called us to the faith–’Believe on your Lord’–and we have believed.
97	191	3	O LORD, forgive us therefore our sins, and expiate our evil deeds from us, and make us to die with the righteous.			O God, our God! Forgive us, then, our sins, and hide away from us our evil deeds, and cause us to die with the righteous.	3:190-191 (cont.) The Dawn-Breakers, Chapter VIII, p. 147 link	O our Lord! forgive us then our sin, and hide away from us our evil deeds, and cause us to die with the righteous.
97	192	3	O LORD, give us also the reward which thou hast promised by thy apostles; and cover us not with shame on the day of resurrection; for thou art not contrary to the promise.					O 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."
97	193	3	Their LORD therefore answered them, saying, I will not suffer the work of him among you who worketh to be lost, whether he be male, or female:l the one of you is from the other.	l These words were added, as some relate, on Omm Salma, one of the prophet’s wives, telling him that she had observed GOD often made mention of the men who fled their country for the sake of their faith, but took no notice of the women.1 1 Idem.				And 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.57	57 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.
97	194	3	They therefore who have left their country, and have been turned out of their houses, and have suffered for my sake, and have been slain in battle; verily I will expiate their evil deeds from them, and I will surely bring them into gardens watered by rivers;					And 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."
97	195	3	a reward from GOD; and with GOD is the most excellent reward.					A recompense from God! and God! with His is the perfection of recompense!
97	196	3	Let not the prosperous dealing of the unbelievers in the land deceive thee;m it is but a slender provision;n and then their receptacle shall be hell; an unhappy couch shall it be.	m The original word properly signifies success in the affairs of life, and particularly in trade. It is said that some of Mohammed’s followers observing the prosperity the idolaters enjoyed, expressed their regret that those enemies of GOD should live in such ease and plenty, while themselves were perishing for hunger and fatigue; whereupon this passage was revealed.2 2 Idem. n Because of its short continuance.				Let 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!	58 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.
97	197	3	But they who fear the LORD shall have gardens through which rivers flow, they shall continue therein forever: this is the gift of GOD for what is with GOD shall be better for the righteous than short-lived worldly prosperity.					But as to those who fear their Lord–for them are the gardens 'neath which the rivers flow: therein shall they abide for aye. Such their reception with God–and that which is with God is best for the righteous.
97	198	3	There are some of those who have received the scriptures, who believe in GOD, and that which hath been sent down unto you, and that which hath been sent down to them, submitting themselves unto GOD;o they tell not the signs of GOD for a small price:	o The persons here meant, some will have to be Abda’llah Ebn Salâm3 and his companions; others suppose they were forty Arabs of Najrân, or thirty-two Ethiopians, or else eight Greeks, who were converted from Christianity to Mohammedism; and others say this passage was revealed in the ninth year of the Hejra, when Mohammed, on Gabriel’s bringing him the news of the death of Ashama king of Ethiopia, who had embraced the Mohammedan religion some years before,4 prayed for the soul of the departed; at which some of his hypocritical followers were displeased, and wondered that he should pray for a Christian proselyte whom he had never seen.5 3 See before, p. 44. 4 See the Prelim. Discourse, Sect. II. 5 Al Beidâwi.				Among 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.
97	199	3	these shall have their reward with their LORD; for GOD is swift in taking an account.p	p See before, p. 21, and the Preliminary Discourse, Sect. IV.				These! their recompense awaiteth them with their Lord: aye! God is swift to take account.
97	200	3	O true believers, be patient and strive to excel in patience, and be constant-minded, and fear GOD, that ye may be happy.					O ye who believe! be patient, and vie in patience, and be firm, and fear God, that it may be well with you.
100	0	4
100	0	4
100	0	4	CHAPTER IV.					SURA IV.–WOMEN1 [C.]	1 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.
100	0	4	ENTITLED, WOMEN;q REVEALED AT MEDINA.	q This title was given to this chapter, because it chiefly treats of matters relating to women; as, marriages, divorces, dower, prohibited degrees, &c.				MEDINA.–175 Verses
100	0	4	IN THE NAME OF THE MOST MERCIFUL GOD					In the Name of God, the Compassionate, the Merciful
100	1	4	O 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.	r Saying, I beseech thee for GOD’S sake.1 1 Idem. s Literally, the wombs.				O 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!
100	2	4	And 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.	t That is, take not what ye find of value among their effects to your own use, and give them worse in its stead.				And 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.
100	3	4	And if ye fear that ye shall not act with equity towards orphans of the female sex, take in marriage of such other women as please you, two, or three, or four, and not more.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.	u 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 and temptation, refused to take upon them the charge of orphans, and yet multiplied wives to a great excess, and used them ill; or, as others write, gave themselves up to fornication; which occasioned 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 since 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, Jallalo’ddin. 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.				And 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:	2 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 Ishuth. 14, 3.
100	4	4	And 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.					And 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.
100	5	4	And 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,	y i.e., Try whether they be well grounded in the principles of religion, and have sufficient prudence for the management of their affairs. Under this expression is also comprehended the duty of a curator’s instructing his pupils in those respects. z Or age of maturity, which is generally reckoned to be fifteen; a decision supported by a tradition of their prophet, though Abu Hanîfah thinks eighteen the proper age.1 1 Al Beidâwi.				And 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;
100	6	4	because 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.b	a 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.				Because 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.
100	7	4	And when ye deliver their substance unto them, call witnesses thereof in their presence: GOD taketh sufficient account of your actions.					And when ye make over their substance to them, then take witnesses in their presence: God also maketh a sufficient account.
100	8	4	Men 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.	c This law was given to abolish a custom of the pagan Arabs, who suffered not women or children to have any part of their husband’s or father’s inheritance, on pretence that they only should inherit who were able to go to war.2 2 Idem.				Men 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.	3 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 many heads of families had fallen, as at Ohod, in battle. This remark applies to verses 33-45.
100	9	4	And when they who are of kin are present at the dividing of what is left, and also the orphans, and the poor; distribute unto them some part thereof; and if the estate be too small, at least speak comfortably unto them.					And 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.
100	10	4	And let those fear to abuse orphans, who if they leave behind them a weak offspring, are solicitous for them; let them therefore fear GOD, and speak that which is convenient.d	d viz., Either to comfort the children, or to assure the dying father they shall be justly dealt by.3 3 Idem.				And 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.
100	11	4	Surely they who devour the possessions of orphans unjustly shall swallow down nothing but fire into their bellies, and shall broil in raging flames.					Verily they who swallow the substance of the orphan wrongfully, shall swallow down only fire into their bellies, and shall burn in the flame!
100	12	4	GOD 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.h 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.	e 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 mistaken when, in explaining this passage of the Korân, 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 Ebræor. l. I, c. I. h And his father consequently the other two-thirds.6 6 Al Beidâwi. i By legacies, in this and the following passages, are chiefly meant those bequeathed to pious uses; for the Mohammedans approve not of a person’s giving away his substance from his family and near relations on any other account.	Memorials of the Faithful (within pp.108-117, Mirzá Muhammad-i-Vakil) link Memorials of the Faithful (Mirzá Muhammad, the Servant at the Travelers' Hospice, within pp. 106-108) link			With 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 brethren, 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!
100	13	4	Moreover ye may claim half of what your wives shall leave, if they have no issue; but if they have issue, then ye shall have the fourth part of what they shall leave, after the legacies which they shall bequeath, and the debts be paid.					Half 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.
100	14	4	They also shall have the fourth part of what ye shall leave, in case ye have no issue; but if ye have issue, then they shall have the eighth part of what ye shall leave, after the legacies which ye shall bequeath, and your debts be paid.					And 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.
100	15	4	And 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,	k 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.				If 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,
100	16	4	without prejudice to the heirs. This is an ordinance from GOD: and GOD is knowing and gracious.					Without loss to any one. This is the ordinance of God, and God is Knowing, Gracious!
100	17	4	These 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.					These 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!
100	18	4	But 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.					And 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.
100	19	4	If 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.n	m 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 Jallalo’ddin.				If 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.	4 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.
100	20	4	And 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.	o The commentators are not agreed whether the text speaks of fornication or sodomy. Al Zamakhshari, and from him, al Beidâwi, supposes the former is here meant: but Jallalo’ddin is of opinion that the crime intended in this passage must be committed between two men, and not between a man and a woman; not only because the pronouns are in the masculine gender, but because both are ordered to suffer the same slight punishment, and are both allowed the same repentance and indulgence; and especially for that a different and much severer punishment is appointed for the women in the preceding words. Abu’l Kâsem 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 strike them on the head with their slippers4 (a great indignity in the east), though some imagine they may be scourged.5 3 Jallalo’ddin, Yahya, Abul Kâsem Habatallah, al Beidâwi. 4 Jallalo’ddin al Beidâwi. 5 Al Beidâwi.				And 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!
100	21	4	Verily repentance will be accepted with GOD, from those who do evil ignorantly, and then repent speedily; unto them will GOD be turned: for GOD is knowing and wise.					With 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!
100	22	4	But no repentance shall be accepted from those who do evil until the time when death presenteth itself unto one of them, and he saith, Verily I repent now; nor unto those who die unbelievers; for them have we prepared a grievous punishment.					But 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!
100	23	4	O 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.	q It was customary among the pagan Arabs, when a man died, for one of his relations to claim a right to his widow, which he asserted by throwing his garment over her; and then he either married her himself, if he thought fit, on assigning her the same dower that her former husband had done, or kept her dower and married her to another, or else refused to let her marry unless she redeemed herself by quitting what she might claim of her husband’s goods.1 This unjust custom is abolished by this passage. 1 Al Beidâwi. 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.				O 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.
100	24	4	If 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?	t That is, by divorcing one, and marrying another. u i.e., Ever so large a dower. x See chapter 2, p. 25.				And 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?
100	25	4	And how can ye take it, since the one of you hath gone in unto the other, and they have received from you a firm covenant?					How, 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?
100	26	4	Marry not women whom your fathers have had to wife; (except what is already past:) for this is uncleanness, and an abomination, and an evil way.					And 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.	5 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.
100	27	4	Ye are forbidden to marry your mothers, and your daughters, and your sisters, and your aunts both on the father's and on the mother's side, and your 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 your 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.	y The same was also prohibited by the Levitical law.4 4 Levit. xviii. 18.				Forbidden 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 may not have two sisters; except where it is already done. Verily, God is Indulgent, Merciful!
100	28	4	Ye 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 yourselves,b after the ordinance shall be complied with; for GOD is knowing and wise.	z 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 Hanîfah, it is not lawful to marry such whose husbands shall be taken, or in actual slavery with them.1 1 Al Beidâwi. 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.				Forbidden 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!
100	29	4	Whoso 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.	c Being alike descended from Adam, and of the same faith.2 2 Idem.				And 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.
100	30	4	And 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.	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.				If 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.	6 By marrying without means adequate to the support of a free wife, or by remaining single. 7 From marrying slaves.
100	31	4	GOD 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.	e viz., Of the prophets, and other holy and prudent men of former ages.4 4 Jallalo’ddin. Al Beidâwi.				God 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!
100	32	4	GOD 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	f 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 Beidâwi. g Being unable to refrain from women, and too subject to be led away by carnal appetites.6 6 Idem, Jallalo’ddin.				God 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.
100	33	4	O 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:	h 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 Jallalo’ddin, by committing mortal sins, or such crimes as will destroy them. Others, however, are of opinion that self-murder, which the gentile Indians did, and still do, often practise in honour of their idols, or else the taking away the life of any true believer, is hereby forbidden.8 8 Idem.				O 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.	8 Games of chance, usury, etc.
100	34	4	and whoever doth this maliciouslyk and wickedly, he will surely cast him to be broiled in hell fire; and this is easy with GOD.	k See Wisdom xvi. 14, in the Vulgate.				And whoever shall do this maliciously and wrongfully, we will in the end cast him into the fire; for this is easy with God.
100	35	4	If 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.	l These sins al Beidâwi, 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 Abbâs says they amount to near seven hundred; and others suppose that idolatry only, of different kinds, in worshipping idols or any creature, either in opposition to or jointly with the true God, is here intended; that sin being generally esteemed by Mohammedans, and in a few lines after declared by the Korân itself, to be the only one which God will not pardon.1 1 Idem. See before, c. 2, p. 10.				If 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.
100	36	4	Covet 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.	m 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, Jallalo’ddin. 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.				Covet 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.
100	37	4	We have appointed unto every one kindred, to inherit part of what their parents and relations shall leave at their deaths. And unto those with whom your right hands have made an alliance, give their part of the inheritance;o for GOD is witness of all things.	o A precept conformable to an old custom of the Arabs, that where persons mutually entered into a strict friendship or confederacy, the surviving friend should have a sixth part of the deceased’s estate. But this was afterwards abrogated, according to Jallalo’ddin and al Zamakhshari, at least as to infidels. The passage may likewise be understood of a private contract, whereby the survivor is to inherit a certain part of the substance of him that dies first.3 3 Vide al Beidâwi.				To 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.
100	38	4	Men shall have the preëminence 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 chastise them.s But if they shall be obedient unto you, seek not an occasion of quarrel against them: for GOD is high and great.	p Such as superior understanding and strength, and the other privileges of the male sex, which enjoys the dignities in church and state, goes to war in defence of GOD’S true religion, and claims a double share of their deceased ancestors’ estates.4 4 Idem. q Both to preserve their husband’s substance from loss or waste, and themselves from all degrees of immodesty.5 5 Idem, Jallalo’ddin. r That is, banish them from your bed. s By this passage the Mohammedans are in plain terms allowed to beat their wives, in case of stubborn disobedience; but not in a violent or dangerous manner.6 6 Idem.				Men 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!	9 By providing for them a home and the protection of a husband. Or, of that which God would have them care for.
100	39	4	And 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.	t 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.				And 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!
100	40	4	Serve 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,	u Either of your own nation or religion.				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,	10 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.
100	41	4	who 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;)	x Whether it be wealth, knowledge, or any other talent whereby they may help their neighbour.				Who 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,
100	42	4	and who bestow their wealth in charity to be observed of men, and believe not in GOD, nor in the last day; and whoever hath Satan for a companion, an evil companion hath he!					And 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!
100	43	4	And what harm would befall them if they should believe in GOD, and the last day, and give alms out of that which GOD hath bestowed on them? since GOD knoweth them who do this.				Memorandum from the Research Department on Monogamy, Sexual Equality, Marital Equality, and the Supreme Tribunal (27 June 1996) link	But 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!
100	44	4	Verily 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.	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.				God 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.
100	45	4	How 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.	z 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.				How! 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.
100	46	4	O 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.	b It is related, that before the prohibition of wine, Abd’alrahmân Ebn Awf made an entertainment, to which he invited several of the apostle’s 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 Korân; whereupon to prevent the danger of any such indecency for the future, this passage was revealed.2 2 Al Beidâwi. c See the Prelim. Disc. Sect. IV.				O 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.	11 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 10–may be shortened in dangerous places, ib. iv. 10–is forbidden to the drunken, ib. 31, 2. Erubin, 64–and to the polluted; Berachoth iii. 4–and 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.
100	47	4	Hast 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.	d Meaning the Jews, and particularly their Rabbins.				Hast 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!	12 The Jews and their Rabbis.
100	48	4	Of 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.	e 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, Jallalo’ddin. f Literally, without being made to hear or apprehend what we say. g The original word is Raïna, which being a term of reproach in Hebrew, Mohammed forbade their using to him.4 4 See before, c. 2, p. 13.	Kitáb-i-Íqán, part I, paragraph 92, p. 86 link Summons of the Lord of Hosts (Súriy-Haykal, paragraph 249) link The Secret of Divine Civilization, p. 30 link	They pervert the text of the Word of God. (none) MG: They pervert the text of the Word of God.		Among 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.	13 See Sura [xci.] ii. 98.
100	49	4	But 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.	h In Arabic, Ondhorna; which having no ill equivocal meaning, the prophet ordered them to use instead of the former.				But 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!
100	50	4	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.	i 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.			The Dawn-Breakers, Chapter VIII, p. 162 link	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.	14 Lit. the companions of the sabbath. See [xci.] ii. 61.
100	51	4	Surely 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.	l That is, idolatry of all kinds. m viz., To those who repent.6 6 Al Beidâwi.				Verily, 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.
100	52	4	Hast thou not observed those who justify themselves?n But GOD justifieth whomsoever he pleaseth, nor shall they be wronged a hair.o	n i.e., The Christians and Jews, who called themselves the children of GOD, and his beloved people.1 7 Idem, Jallalo’ddin. 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.				Hast 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.
100	53	4	Behold, how they imagine a lie against GOD; and therein is iniquity sufficiently manifest.					Behold how they devise a lie of God! Therein is wickedness manifest enough!
100	54	4	Hast 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.	p The Arabic is, in Jibt and Taghût. 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 Mohammed. 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 8 See p. 28, note t. 9 See before, p. 40, note m. 1 Al Beidâwi.				Hast 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."	15 This refers to certain renegade Jews, who out of hatred against Muhammad, went over to the Koreisch. See Nöldeke. p. 149.
100	55	4	Those are the men whom God hath cursed and unto him whom GOD shall curse, thou shalt surely find no helper.					These are they whom God hath cursed: and for him whom God hath cursed, thou shalt by on means find a helper.
100	56	4	Shall they have a part of the kingdom,q since even then they would not bestow the smallest matterr on men?	q 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.				Shall they have a share in the kingdom who would not bestow on their fellow men even the speck in a date stone?
100	57	4	Do 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.t	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.				Envy 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:
100	58	4	There 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.	u Namely, on Mohammed.				–Some of them believe on the prophet and some turn aside from him:–the flame of Hell is their sufficing punishment!
100	59	4	Verily those who disbelieve our signs, we will surely cast to be broiled in hell fire; so often as their skins shall be well burned, we will give them other skins in exchange, that they may taste the sharper torment; for GOD is mighty and wise.					Those 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!	16 Lit. ripened.
100	60	4	But 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.					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.
100	61	4	Moreover 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.	x 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 Othmân Ebn Telha Ebn Abdaldâr, who had then the honour to be keeper of that holy place,4 and not to deliver them to his uncle al Abbâs, who having already the custody of the well Zemzem, would fain have had also that of the Caaba. The prophet obeying the divine order, Othmân was so affected with the justice of the action, notwithstanding he had at first refused him entrance, that he immediately embraced Mohammedism; whereupon the guardianship of the Caaba was confirmed to this Othmân and his heirs for ever.5 4 See Prideaux’s Life of Mahomet, p. 2. 5 Al Beidâwi See D’Herbel. Bibl. Orient. p. 220, 221.				Verily, 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!
100	62	4	O true believers, obey GOD, and obey the apostle; and those who are in authority among you: and if ye differ, in anything, refer it unto GODy and the apostle, if ye believe in GOD, and the last day: this is better, and a fairer method of determination.	y i.e., To the decision of the Korân.				O 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.
100	63	4	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 Taghût,z although they have been commanded not to believe in him; and Satan desireth to seduce them into a wide error.	z 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. 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 Moslem’s head, saying aloud, This is the reward of him who refuseth to submit to the judgment of God and his apostle. And from this action Omar had the surname of al Farûk, which alludes both to his separating that knave’s head from his body, and to his distinguishing between truth and falsehood.1 The name of Taghût,2 therefore, in this place, seems to be given to Caab Ebn al Ashraf. 1 Jallalo’ddin, al Beidâwi. See D’Herbel. Bibl. Orient. p. 688, and Ockley’s Hist. of the Sarac. v. I, p. 365. 2 See before, p. 28.				Hast thou not marked those who profess that they believe in what hath been sent down to thee, and what hath been sent down before thee? Fain would they be judged before Thagout, though commanded not to believe in him; and fain would Satan make them wander with wanderings wide of truth.
100	64	4	And when it is said unto them, Come unto the book which GOD hath sent down, and to the apostle; thou seest the ungodly turn aside from thee, with great aversion.					And 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.
100	65	4	But 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.a	a 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 Beidâwi.				But 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!"
100	66	4	GOD knoweth what is in the hearts of these men; therefore let them alone, and admonish them, and speak unto them a word which may affect their souls.					These are they whose hearts God knoweth. Therefore break off from them, and warn them, speak words that may penetrate their souls.
100	67	4	We have not sent any apostle, but that he might be obeyed by the permission of GOD: but if they, after they have injured their own souls,b come unto thee, and ask pardon of GOD, and the apostle ask pardon for them, they shall surely find GOD easy to be reconciled and merciful.	b viz., By acting wickedly, and appealing to the judgment of the infidels.				We have not sent any apostle but to be obeyed, it God so will: but if they, after they have sinned to their own hurt by unbelief, come to thee and ask pardon of God, and the apostle ask pardon for them, they shall surely find that God is He who turneth unto man, Merciful.
100	68	4	And 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.					And they will not–I swear by thy Lord–they 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.
100	69	4	And 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;	c Some understand these words of their venturing their lives in a religious expedition; and others, of their undergoing the same punishments which the Israelites did for their idolatry in worshipping the golden calf.4 4 Idem, see before, p. 7				Had we laid down such a law for them as "Kill yourselves, or abandon your dwellings," but few of them would have done it. But had they done that to which they were exhorted, better and it been for them, and stronger for the confirmation of their faith.
100	70	4	and we should then have surely given them in our sight an exceeding great reward, and we should have directed them in the right way.					In that case we had surely given them from ourself a great recompense, and on the straight path should we surely have guided them.
100	71	4	Whoever obeyeth GOD and the apostle, they shall be with those unto whom GOD hath been gracious, of the prophets, and the sincere, and the martyrs, and the righteous; and these are the most excellent company.		Memorials of the Faithful (within pp. 120-122 Jamshíd-i-Gurji) link Memorials of the Faithful (within pp. 131-134, Muhammad-Mustafa Baghdádí) link			And 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!
100	72	4	This is bounty from GOD; and GOD is sufficiently knowing.					This is the bounty of God; and in knowledge doth God suffice.
100	73	4	O 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.	d i.e., Be vigilant, and provide yourselves with arms and necessaries.				O ye who believe! make use of precautions; and advance in detachments, or , advance in a body.
100	74	4	There 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:	e 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.				There 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:"
100	75	4	but 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.	f 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 Beidâwi.				But 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!"
100	76	4	Let 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.	g 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.				Let 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.
100	77	4	And 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	i 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 Beidâwi 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 Otâb Ebn Osaid governor of the city: and under his care and protection, those who had suffered for their religion became the most considerable men in the place.				But 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."	17 Mecca.
100	78	4	They who believe fight for the religion of GOD; but they who believe not fight for the religion of Taghût.l Fight therefore against the friends of Satan, for the stratagem of Satan is weak.	l See before, p. 28.				They 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!
100	79	4	Hast thou not observed those unto whom it was said, Withhold your hands from war, and be constant at prayers, and pay the legal alms?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 not be in the least injured at the day of judgment.	m These were some of Mohammed’s followers, who readily performed the duties of their religion so long as they were commanded nothing that might endanger their lives. n That is, a natural death.				Hast 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 wronged so much as the skin of a date stone.
100	80	4	Wheresoever ye be, death will overtake you, although ye be in lofty towers. If good befall them, they say, This is from GOD; but if evil befall them, they say, This is from thee, O Mohammed:o say, All is from GOD; and what aileth these people, that they are so far from understanding what is said unto them?	o As the Jews, in particular, who pretended that their land was grown barren, and provisions scarce, since Mohammed came to Medina.3 3 Idem.	The Seven Valleys (Valley of Unity, within pp. 17-29) link A Traveler’s Narrative, p. 55 link	MG: Say, all is from God, EGB: Say, all is from God		Wherever ye be, death will overtake you–although 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?
100	81	4	Whatever 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.	p 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.				Whatever 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.
100	82	4	Whoever obeyeth the apostle, obeyeth GOD; and whoever turneth back, we have not sent thee to be a keeper over them.q	q Or, to take an account of their actions, for this is GOD’S part.				Whoso 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.
100	83	4	They say, Obedience: yet when they go forth from thee, part of them meditate by night a matter different from what thou speakest; but GOD shall write down what they meditate by night: therefore let them alone, and trust in GOD, for GOD is a sufficient protector.					Moreover, 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!
100	84	4	Do they not attentively consider the Koran? if it had been from any besides GOD, they would certainly have found therein many contradictions.					Can they not consider the Koran? Were it from any other than God, they would surely have found in it many contradictions.
100	85	4	When any news cometh unto them, either of security or fear, they immediately divulge it; but if they told it to the apostle and to those who are in authority among them, such of them would understand the truth of the matter, as inform 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	r That is, if GOD had not sent his apostle with the Korân to instruct you in your duty, ye had continued in idolatry and been doomed to destruction; except only those who, by GOD’S favour and their superior understanding, should have true notions of the divinity; such, for example, as Zeid Ebn Amru Ebn 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. Sect. II. 3 Al Beidâwi.				And 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!
100	86	4	Fight 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.	s 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 GOD’S commands, however difficult, but others might choose, though at their peril. 4 See before, c. 3, p. 49.				Fight, 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.
100	87	4	He 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.	t i.e., To maintain the right of a believer, or to prevent his being wronged.				He 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.
100	88	4	When 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.	u 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.				If ye are greeted with a greeting, then greet ye with a better greeting, or at least return it: God taketh count of all things.
100	89	4	GOD! there is no GOD but he; he will surely gather you together on the day of resurrection; there is no doubt of it: and who is more true than GOD in what he saith?					God! 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?
100	90	4	Why 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?	x This passage was revealed, according to some, when certain of Mohammed’s followers, pretending not to like Medina, desired leave to go elsewhere, and, having obtained it, went farther and farther, till they joined the idolaters; or, as others say, on occasion of some deserters at the battle of Ohod; concerning whom the Moslems were divided in opinion whether they should be slain as infidels or not.				Why 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.
100	91	4	They desire that ye should become infidels, as they are infidels, and that ye should be equally wicked with themselves. Therefore take not friends from among them, until they fly their country for the religion of GOD; and if they turn back from the faith, take them, and kill them wherever ye find them; and take no friend from among them, nor any helper,					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,
100	92	4	except 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.	y The people here meant, say some, were the tribe of Khozâah, or, according to others, the Aslamians, whose chief, named Helâl 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 Beidâwi, Jallalo’ddin. 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 Beidâwi.				Except those who shall seek and asylum among your allies, and those who come over to you–their 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.
100	93	4	Ye 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 The person hinted at here were the tribes of Asad and Ghatfân, or, as some say, Banu Abdaldâr, 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.				Ye 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.
100	94	4	It 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 freeing of a believer. And he who findeth not wherewith to do this shall fast two months consecutively as a penance enjoined from GOD; and GOD is knowing and wise.	b That is, by accident and without design. This passage was revealed to decide the case of Ayâsh Ebn Abi Rabîa, the brother, by the mother’s 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 war with the Moslems, have no right to inherit what he leaves.				A 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 slave 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!
100	95	4	But 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.	e 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.				But 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.
100	96	4	O true believers, when ye are on a march in defence of the true religion, justly discern such as ye shall happen to meet, and say not unto him who saluteth you, thou art not a true believer;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.	f 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 Mohammed’s men under this pretext, notwithstanding they declared themselves Moslems by repeating the usual form of words, and saluting them; for which reason this passage was revealed, to prevent such rash judgments for the future. g That is, being willing to judge him an infidel, only that ye may kill and plunder him. h viz., At your first profession of Islâmism, before ye had given any demonstrations of your sincerity and zeal therein.	Summons of the Lord of Hosts (Súriy-i-Mulúk, paragraph 97) link Summons of the Lord of Hosts (Súriy-i-Mulúk, paragraph 118) link Tablets of Bahá’u’lláh Revelaed after the Kitáb-i-Aqdas (Lawh-i-Burhán, within pp. 203-216) link	BWC: 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.”		O 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.	18 And therefore a fit subject for plunder.
100	97	4	Those 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,	i 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 Mactûm, 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 Beidâwi.				Those 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,
100	98	4	by degrees of honour conferred on them from him, and by granting them forgiveness and mercy; for GOD is indulgent and merciful.					Rank of his own bestowal, and forgiveness, and mercy; for God is Indulgent, Merciful.
100	99	4	Moreover 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:	k 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, Jallalo’ddin l Being unable to fly, and compelled to follow the infidels to war. m As they did who fled to Ethiopia and to Medina.				The 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 it–	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.
100	100	4	except the weak among men, and women, and children, who were not able to find means, and were not directed in the way; these peradventure GOD will pardon, for GOD is ready to forgive, and gracious.					Except 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.
100	101	4	Whosoever flieth from his country for the sake of GOD'S true religion, shall find in the earth many forced to do the same, and plenty of provisions. And whoever departeth from his house, and flieth unto GOD and his apostle, if death overtake him in the way,n GOD will be obliged to reward him, for GOD is gracious and merciful.	n This passage was revealed, says al Beidâwi, 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.				Whoever 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!
100	102	4	When ye march to war in the earth, it shall be no crime in you if ye shorten your prayers, in case ye fear the infidels may attack you; for the infidels are your open enemy.					And 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!	22 Thus the Rabbins Tr. Berachoth, iv. 4, "He that goeth in a dangerous place may pray a short prayer."
100	103	4	But 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 you, 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.	o To defend those who are at prayers, and to face the enemy. p By keeping strict guard.				And 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 be 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.	23 See Mischna Tr. Berachoth, 10.
100	104	4	And 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.	q That is, in such posture as ye shall be able.1 1 See before, c. 3, p. 52.				And 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.
100	105	4	Be 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.r	r This verse was revealed on occasion of the unwillingness of Mohammed’s men to accompany him in the lesser expedition of Bedr.2 2 Al Beidâwi.				Slacken 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!
100	106	4	We have sent down unto thee the book of the Koran with truth, that thou mayest judge between men through that wisdom which GOD showeth thee therein; and be not an advocate for the fraudulent;s but ask pardon of GOD for thy wrong intention, since GOD is indulgent and merciful.	s Tima Ebn Obeirak, of the sons of Dhafar, one of Mohammed’s companions, stole a coat of mail from his neighbour, Kitâda Ebn al Nomân, in a bag of meal, and hid it at a Jew’s named Zeid Ebn al Samîn; Tima, being suspected, the coat of mail was demanded of him, but he denying he knew anything of it, they followed the track of the meal, which had run out through a hole in the bag, to the Jew’s house, and there seized it, accusing him of the theft; but he producing witnesses of his own religion that he had it of Tima, the sons of Dhafar came to Mohammed and desired him to defend his companion’s reputation, and condemn the Jew; which he having some thoughts of doing, this passage was revealed, reprehending him for his rash intention, and commanding him to judge not according to his own prejudice and opinion, but according to the merit of the case.3 3 Idem, Jallalo’ddin, Yahya.				Verily, 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.24	24 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 Nöldeke, p. 151.
100	107	4	Dispute not for those who deceive one another, for GOD loveth not him who is a deceiver or unjust.t	t Al Beidâwi, 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.				And plead not with us for those who are self-deceivers; for God loveth not him who is deceitful, criminal.
100	108	4	Such conceal themselves from men, but they conceal not themselves from GOD; for he is with them when they imagine by night a saying which pleaseth him not,u and GOD comprehendeth what they do.	u That is, when they secretly contrive means, by false evidence or otherwise, to lay their crimes on innocent persons.				From 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!
100	109	4	Behold, ye are they who have disputed for them in this present life; but who shall dispute with GOD for them on the day of resurrection, or who will become their patron?					Oh! 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?
100	110	4	yet he who doth evil, or injureth his own soul, and afterwards asketh pardon of God, shall find God gracious and merciful.					Yet he who doth evil, or shall have acted against his own weal, and then shall ask pardon of God, will find God Forgiving, Merciful:
100	111	4	Whoso committeth wickedness, committeth it against his own soul: GOD is knowing and wise.					And whoever committeth a crime, committeth it to his own hurt. And God is Knowing, Wise!
100	112	4	And whoso committeth a sin or iniquity, and afterwards layeth it on the innocent, he shall surely bear the guilt of calumny and manifest injustice.					And 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.
100	113	4	If 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.	x Meaning the sons of Dhafar. y By instructing them in the knowledge of right and wrong, and the rules of justice.				But 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.
100	114	4	There is no good in the multitude of their private discourses, unless in the discourse of him who recommendeth alms, or that which is right, or agreement amongst men: whoever doth this out of a desire to please GOD, we will surely give him a great reward.		The Secret of Divine Civilization, p. 85 link	MG: out of desire to please the Lord		In 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:
100	115	4	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.	z viz., Error, and false notions of religion.				But 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!
100	116	4	Verily GOD will not pardon the giving him a companion, but he will pardon any crime besides that, unto whom he pleaseth: and he who giveth a companion unto GOD is surely led aside into a wide mistake;					God 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.
100	117	4	the infidels invoke beside him only female deities;a and only invoke rebellious Satan.	a Namely, Allât, al Uzza, and Menât, the idols of the Meccans; or the angels, whom they called the daughters of GOD.4 4 See the Prelim. Discourse, Sect. I.				They call, beside Him, upon mere goddesses! they invoke a rebel Satan!
100	118	4	GOD 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.	b 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 Beidâwi supposes the text to intend not only the superstitious amputations of the ears and other parts of cattle, but the castration of slaves, the marking their bodies with figures, by pricking and dyeing them with wood or indigo (as the Arabs did and still do), the sharpening their teeth by filing; and also sodomy, and the unnatural amours between those of the female sex, the worship of the sun, moon, and other parts of nature, and the like. e i.e., By leaving the service of GOD, and doing the works of the devil.				On 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:	25 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.
100	119	4	He maketh them promises, and insinuateth into them vain desires; yet Satan maketh them only deceitful promises.		Selections from the Writings of the Báb (1 Tablets and Addresses: Extracts from a Further Epistle to Muhammad Sháh, within pp. 24-29) link			He hath made them promises, and he hath stirred desires within them; but Satan promiseth, only to beguile!
100	120	4	The receptacle of these shall be hell, they shall find no refuge from it.					These! their dwelling Hell! no escape shall they find from it!
100	121	4	But 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?					But 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?
100	122	4	It 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;	f 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 Beidâwi, Jallalo’ddin, Yahya,				Not 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.
100	123	4	but 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.					But 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.
100	124	4	Who is better in point of religion than he who resigneth himself unto GOD, and is a worker of righteousness, and followeth the law of Abraham the orthodox? since GOD took Abraham for his friend:g	g Therefore the Mohammedans usually call that patriarch, as the scripture also does, Khalîl Allah, the Friend of God, and simply al Khalîl; and they tell the following story: That Abraham in a time of dearth sent to a friend of his in Egypt for a supply of corn; but the friend denied him, saying in his excuse, that though there was a famine in their country also, yet had it been for Abraham’s own family, he would have sent what he desired, but he knew he wanted it only to entertain his guests and give away to the poor, according to his usual hospitality. The servants whom Abraham had sent on this message, being ashamed to return empty, to conceal the matter from their neighbours, filled their sacks with fine white sand, which in the east pretty much resembles meal. Abraham being informed by his servants, on their return of their ill success, the concern he was under threw him into a sleep; and in the meantime Sarah, knowing nothing of what had happened, opening one of the sacks, found good flour in it, and immediately set out about making of bread. Abraham awaking and smelling the new bread, asked her whence she had the flour? Why, says she, from your friend in Egypt. Nay, replied the Patriarch, it must have come from no other than my friend GOD Almighty.2 2 Al Beidâwi. See D’Herbel. Bibl. Orient. p. 14, and Morgan’s Mahometism Explained, vol. i. p. 132.				And 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.
100	125	4	and to God belongeth whatsoever is in heaven and on earth; GOD comprehendeth all things.					All that is in the Heavens and all that is on the Earth is God's: and God encompasseth all things!
100	126	4	They 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.	h i.e., As to the share they are to have in the distribution of the inheritances of their deceased relations; for it seems that the Arabs were not satisfied with Mohammed’s decision on this point, against the old customs. 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 orphans 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 Beidâwi. 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.				Moreover, 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.
100	127	4	If a woman fear ill usage, or aversion from her husband, it shall be no crime in them if they agree the matter amicably between themselves;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.	m By the wife’s 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 Beidâwi.				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!
100	128	4	Ye can by no means carry yourselves equally between women in all respects, although ye study to do it; therefore turn not from a wife with all manner of aversion,o nor leave her like one in suspense:p if ye agree, and fear to abuse your wives, GOD is gracious and merciful;	o 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.				And 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;
100	129	4	but if they separate, GOD will satisfy them both of his abundance;q for GOD is extensive and wise,	q That is, either will bless them with a better and more advantageous match, or with peace and tranquility of mind.3 3 Idem.	The Seven Valleys (Valley of Contentment, within pp. 29-31) link Tablets of Bahá’u’lláh Revelaed after the Kitáb-i-Aqdas (KALÍMÁT-I-FIRDAWSÍYYIH (Words of Paradise), within pp. 55-80) link Gems of Divine Mysteries, p. 72, paragraph 105 link	MG: 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 abundance		But if they separate, God can compensate both out of His abundance; for God is Vast, Wise;
100	130	4	and unto GOD belongeth whatsoever is in heaven and on earth. We have already commanded those unto whom the scriptures were given before you, and we command you also, saying, Fear GOD; but if ye disbelieve, unto GOD belongeth whatsoever is in heaven and on earth; and GOD is self-sufficient,r and to be praised;	r Wanting the service of no creature.				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.
100	131	4	for unto GOD belongeth whatsoever is in heaven and on earth, and GOD is a sufficient protector.					All that is in Heaven and all that is in Earth is God's! God is a sufficient protector!
100	132	4	If he pleaseth he will take you away, O men, and will produce others in your stead;s for GOD is able to do this.	s i.e., Either another race of men or a different species of creatures.				If he pleased, he could cause you to pass away, O mankind! and create others in your stead: for this hath God power.
100	133	4	Whoso desireth the reward of this world, verily with GOD is the reward of this world, and also of that which is to come; GOD both heareth and seeth.					If 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.
100	134	4	O 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.					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.
100	135	4	O true believers, believe in GOD and his apostle, and the book which he hath caused to descend unto his apostle, and the book which he hath formerly sent down.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.	t It is said that Abda’llah Ebn Salâm and his companions told Mohammed that they believed in him, and his Korân, and in Moses, and the Pentateuch, and in Ezra, but no farther; whereupon this passage was revealed, declaring that a partial faith is little better than none at all, and that a true believer must believe in all GOD’S prophets and revelations without exception.4 4 Al Beidâwi.				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.
100	136	4	Moreover 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.	u 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.				Verily, they who believed, then became unbelievers, then believed, and again became unbelievers, and then increased their unbelief–it is not God who will forgive them or guide them into the way.
100	137	4	Declare unto the ungodlyx that they shall suffer a painful punishment.	x 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.				Announce27 to the hypocrites that a dolorous torment doth await them.	27 See Sura lxxxiv. 24, p. 47, note.
100	138	4	They who take the unbelievers for their protectors, besides the faithful, do they seek for power with them? since all power belongeth unto GOD.					Those who take the unbelievers for friends besides the faithful–do they seek honour at their hands? Verily, all honour belongeth unto God!
100	139	4	And he hath already revealed unto you, in the book of the Korân,y the following passage–When ye shall hear the signs of GOD, they shall not be believed, but they shall be laughed to scorn. Therefore sit not with them who believe not, until they engage in different discourse; for if ye do ye will certainly become like unto them. GOD will surely gather the ungodly and the unbelievers together in hell.	y Cap. 6.				And already hath He sent this down to you in the Book28 "WHEN YE SHALL HEAR THE SIGNS OF GOD THEY SHALL NOT BE BELIEVED BUT SHALL BE MOCKED AT." Sit ye not therefore with such, until they engage in other discourse; otherwise, ye will become like them. Verily God will gather the hypocrites and the infidels all together in Hell.	28 Sura vi.
100	140	4	They who wait to observe what befalleth you, if victory be granted you from GOD, say, Were we not with you?z But if any advantage happen to the infidels, they say unto them, Were we not superior to you,a and have we not defended you against the believers? GOD shall judge between you on the day of resurrection: and GOD will not grant the unbelievers means to prevail over the faithful.	z i.e., Did we not assist you? Therefore give us part of the spoil.2 2. Idem. a Would not our army have cut you off if it had not been for our faint assistance, or rather desertion, of the Moslems, and our disheartening them?3 3 Idem.				They 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.
100	141	4	The hypocrites act deceitfully with GOD, but he will deceive them; and when they stand up to pray, they stand carelessly, affecting to be seen of men, and remember not GOD, unless a little,b	b That is, with the tongue, and not with the heart.				The hypocrites would deceive God, but He will deceive them! When they stand up for prayer, they stand carelessly, to be seen of men, and they remember God but little:
100	142	4	wavering 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.	c Halting between two opinions, and being staunch friends neither to the Moslems nor the infidels.				Wavering between the one and the other–belonging neither to these nor those! and by no means shalt thou find a path for him whom God misleadeth.
100	143	4	O true believers, take not the unbelievers for your protectors besides the faithful. Will ye furnish GOD with an evident argument of impiety against you?					O believers! take not infidels for friends rather than believers. Would ye furnish God with clear right to punish you?
100	144	4	Moreover the hypocrites shall be in the lowest bottom of hell fire,d and thou shalt not find any to help them thence.	d See the Preliminary Discourse, Sect. IV.				Verily the hypocrites shall be in the lowest abyss of the fire: and, by no means shalt thou find a helper for them;
100	145	4	But they who repent and amend, and adhere firmly unto GOD, and approve the sincerity of their religion to GOD, they shall be numbered with the faithful; and GOD will surely give the faithful a great reward.					Save 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.
100	146	4	And how should GOD go about to punish you, if ye be thankful and believe? for GOD is grateful and wise.					Why should God inflict a chastisement upon you, if ye are grateful, and believe? God is Grateful, Wise!
100	147	4	(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:					God loveth not that evil be matter of public talk, unless any one hath been wronged: God it is who Heareth, Knoweth!
100	148	4	whether ye publish a good action, or conceal it, or forgive evil, verily GOD is gracious and powerful.					Whether ye publish what is good, or conceal it, or pardon evil, verily God is Pardoning, Powerful!
100	149	4	They 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;	e See c. 2, p. 31, note h.	Selections from the Writings of the Báb (2 Excerpts from the Qayyúmu'l-Asmá, Chapter LXI, within pp. 60-61) link	BWC: seek to separate God from His Remembrance		Of 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;
100	150	4	these are really unbelievers: and we have prepared for the unbelievers an ignominious punishment.					These! they are veritable infidels! and for the infidels have we prepared a shameful punishment.
100	151	4	But they who believe in GOD and his apostles, and make no distinction between any of them, unto those will we surely give their reward; and GOD is gracious and merciful.					And 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!
100	152	4	They 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	f 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. i See ibid. p. 6, note m.				The 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.
100	153	4	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.	k See ibid. p. 8. l See ibid. p. 7.				And 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.	29 See Sura [xci.] ii.7.
100	154	4	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:)	m There being nothing in the following words of this sentence, to answer to the causal for that, Jallalo’ddin supposes something to be understood to complete the sense, as therefore we have cursed them, or the like.				So, 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.
100	155	4	and for that they have not believed in Jesus, and have spoken against Mary a grievous calumny;n	n By accusing her of fornication.2 2 See the Kor. c. 19, and that virulent book entitled Toldoth Jesu.				And for their unbelief,–and for their having spoken against Mary a grievous calumny,–
100	156	4	and have said, Verily we have slain Christ Jesus the son of Mary, the apostle of GOD; yet they slew him not, neither crucified him, but he was represented by one in his likeness;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.	o 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 Beidâwi.	Letter on behalf of the Guardian to an individual believer, March 19, 1938 (quoted in Lights of Guidance, no. 1669, p. 498)			And 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!	30 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."
100	157	4	And 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.r	q 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 Hejâj, when a Jew is expiring, the angels will strike 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 the intent of the passage to be, that all Jews and Christians in general shall have a right faith in that prophet before his death, that is, when he descends from heaven and returns into the world, where he is to kill Antichrist, and to establish the Mohammedan religion, and a most perfect tranquility and security on earth.1 1 Jallalo’ddin, Yahya, al Zamakhshari, and al Beidâwi. See the Prelim. Disc. Sect. IV. r i.e., Against the Jews, for rejecting him; and against the Christians, for calling him GOD, and the son of GOD.2 2 Al Beidâwi.				There 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.
100	158	4	Because of the iniquity of those who Judaize, we have forbidden them good things, which had been formerly allowed them;s	s See chapter 3, p. 38 and 42, and the notes there.				For 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.
100	159	4	and 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.					And 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.
100	160	4	But 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.	t As Abda’llah Ebn Salâm, and his companions.3 3 Idem.				But 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.
100	161	4	Verily 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:					Verily we have revealed to thee as we revealed to Noah and the Prophets after him, and as we revealed to Abraham, and Ismaël, and Isaac, and Jacob, and the tribes, and Jesus, and Job, and Jonah, and Aaron, and Solomon; and to David gave we Psalms.
100	162	4	some apostles have we sent, whom we have formerly mentioned unto thee; and other apostles have we sent, whom we have not mentioned unto thee; and GOD spake unto Moses, discoursing with him;					Of some apostles we have told thee before: of other apostles we have not told thee–And discoursing did God discourse with Moses–
100	163	4	apostles declaring good tidings, and denouncing threats, lest men should have an argument of excuse against GOD, after the apostles had been sent unto them; GOD is mighty and wise.					Apostles charged to announce and to warn, that men, after those apostles, might have no plea against God. And God is Mighty, Wise!
100	164	4	GOD is witness of that revelation which he hath sent down unto thee; he sent it down with his special knowledge: the angels also are witnesses thereof; but GOD is a sufficient witness.					But 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!
100	165	4	They who believe not, and turn aside others from the way of GOD, have erred in a wide mistake.					Verily, they who believe not and pervert from the way of God, have indeed erred with error wide of truth.
100	166	4	Verily those who believe not, and act unjustly, GOD will by no means forgive, neither will he direct them into any other way,					Verily, those who believe not, and act wrongfully, God will never pardon, and never will he guide them on path,
100	167	4	than the way of hell; they shall remain therein forever: and this is easy with GOD.					Than the path to Hell, in which they shall abide for ever! And this is easy for God.
100	168	4	O men, now is the apostle come unto you, with truth from your LORD; believe therefore, it will be better for you. But if ye disbelieve, verily unto GOD belongeth whatsoever is in heaven and on earth; and GOD is knowing and wise.					O 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!
100	169	4	O 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 heaven and on earth; and GOD is a sufficient protector.	u 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 Beidâwi. 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 Beidâwi acknowledges, believe the divine nature to consist of three persons, the Father, the Son, and the Holy Ghost; by the Father understanding GOD’S essence; by the Son his knowledge, and by the Holy Ghost his life. 1 Idem, Jallalo’ddin, Yahya. 2 Elmacin. p. 227. Eutych. p. 120. See the Prelim. Disc. Sect. II 3 Ahmed Ebn Abd’al Halim.	Selections from the Writings of the Báb (2 Excerpts from the Qayyúmu'l-Asmá, Chapter LXI, within pp. 60-61) link	BWC: Word which We communicated unto Mary		O 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)–Forbear–it 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! And God is a sufficient Guardian.	31 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.
100	170	4	Christ doth not proudly disdain to be a servant unto GOD; neither the angels who approach near to his presence:					The Messiah disdaineth not to be a servant of God, nor do the angels who are nigh unto Him.
100	171	4	and whoso disdaineth his service, and is puffed up with pride, God will gather them all to himself, on the last day.					And whoso disdaineth His service, and is filled with pride, God will gather them all to Himself.
100	172	4	Unto those who believe, and do that which is right, he shall give their rewards, and shall superabundantly add unto them of his liberality: but those who are disdainful and proud, he will punish with a grievous punishment;					And 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;
100	173	4	and they shall not find any to protect or to help them, besides GOD.					And none beside God shall they find to protect or to help them.
100	174	4	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	y That is, Mohammed and his Korân. z viz., Into the religion of Islâm, in this world, and the way to paradise in the next.4 4 Al Beidâwi.				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.
100	175	4	They will consult thee for thy decision in certain cases; say unto them, GOD giveth you these determinations, concerning the more remote degrees of kindred.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 the portion of two females. GOD declareth unto you these precepts, lest ye err: and GOD knoweth all things.	a 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.	Memorials of the Faithful (Mirzá Muhammad, the Servant at the Travelers' Hospice, within pp. 106-108) link			They 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.
114	0	5
114	0	5						SURA V.–THE TABLE [CXIV.]
114	0	5	CHAPTER V.					MEDINA.–120 Verses
114	0	5	ENTITLED, THE TABLE;d REVEALED AT MEDINA.	d 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.				In the Name of God, the Compassionate, the Merciful
114	0	5	IN THE NAME OF THE MOST MERCIFUL GOD.					O 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.
114	1	5	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.	e 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 Jallalo’ddin, al Beidâwi.	Summons of the Lord of Hosts (Súriy-Haykal, paragraph 241) link	BWC: ordaineth as He pleaseth		O Believers! violate neither the rites of God, nor the sacred month Muharram, nor the offering, nor its ornaments1, nor those who press on to the sacred house seeking favour from their Lord and his good pleasure in them.
114	2	5	O 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.	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.				But 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!	1 The garlands, etc., attached to the victims offered at Mecca.
114	3	5	But when ye shall have finished your pilgrimage; then hunt. And let not the malice of some, in that they hindered you from entering the sacred temple,i provoke you to transgress, by taking revenge on them in the sacred months. Assist one another according to justice and piety, but assist not one another in injustice and malice: therefore fear GOD; for GOD is severe in punishing.	i In the expedition of Al Hodeibiya.3 3 See the Prelim. Disc. Sect. II.				That 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. Woe this day on those who forsake your religion! And fear them not, but fear Me.	2 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 truce for ten years was ultimately concluded. 4 By making war in the holy month.
114	4	5	Ye are forbidden to eat that which dieth of itself, and blood, and swine's flesh, and that on which the name of any besides GOD hath been invocated;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. On this day,p woe be unto those who have apostatized from their religion; therefore fear not them, but fear me.	k 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 Allât, or al Uzza.4 4 See c. 2, p. 18. l Or by a creature trained up to hunting.5 5 Al Beidâwi. 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 of 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.				This 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.	5 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.
114	5	5	This 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.	q 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.				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:
114	6	5	They 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.	s 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.				This 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 he shall be of the lost.	8 In the sense of sound, healthful.
114	7	5	This 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 renounce the faith, his work shall be vain, and in the next life he shall be of those who perish.	x viz., Slain or dressed by Jews or Christians.				O 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.
114	8	5	O true believers, when ye prepare yourselves to pray, wash your faces, and your hands unto the elbows; and rub your heads, and your feet unto the ankles;					And if ye 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.
114	9	5	and if ye be polluted by having lain with a woman, wash yourselves all over. But if ye be sick, or on a journey, or any of you cometh from the privy, or if ye have touched women, and ye find no water, take fine clean sand, and rub your faces and your hands therewith; GOD would not put a difficulty upon you; but he desireth to purify you, and to complete his favor upon you, that ye may give thanks.					And 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.	9 Thus Talm. Tr. Berachoth, 46.
114	10	5	Remember 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.	y 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.				O 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.	10 This refers to the oath of fidelity which Muhammad's followers took at Al Akaba. Abulf. Vit.Moh.p.43.
114	11	5	O true believers, observe justice when ye appear as witnesses before GOD, and let not hatred towards any induce you to do wrong: but act justly; this will approach nearer unto piety; and fear GOD, for GOD is fully acquainted with what ye do.					God hath promised to those who believe, and do the things that are right, that for them is pardon and a great reward.
114	12	5	GOD hath promised unto those who believe, and do that which is right, that they shall receive pardon and a great reward.					But they who are Infidels and treat our signs as lies–these shall be mated with Hell fire.
114	13	5	But they who believe not, and accuse our signs of falsehood, they shall be the companions of hell.					O 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.
114	14	5	O 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.	z The commentators tell several stories as the occasion of this passage. One says, that Mohammed and some of his followers being at Osfân (a place not far from Mecca, in the way to Medina), and performing their noon devotions, a company of idolaters, who were in view, repented they had not taken that opportunity of attacking them, and therefore waited till the hour of evening prayer, intending to fall upon them then: but GOD defeated their design, by revealing the verse of fear. Another relates, that the prophet going to the tribe of Koreidha (who were Jews) to levy a fine for the blood of two Moslems, who had been killed by mistake, by Amru Ebn Ommeya al Dimri, they desired him to sit down and eat with them, and they would pay the fine; Mohammed complying with their request, while he was sitting, they laid a design against his life, one Amru Ebn Jahâsh undertaking to throw a millstone upon him; but GOD withheld his hand, and Gabriel immediately descended to acquaint the prophet with their treachery, upon which he rose up and went his way. A third story is, that Mohammed having hung up his arms on a tree, under which he was resting himself, and his companions being dispersed some distance from him, an Arab of the desert came up to him and drew his sword, saying, Who hindereth me from killing thee? To which Mohammed answered, GOD; and Gabriel beating the sword out of the Arab’s hand, Mohammed took it up, and asked him the same question, Who hinders me from killing thee? the Arab replied, nobody, and immediately professed Mohammedism.1 Abûlfeda2 tells the same story, with some variation of circumstances. 1 Al Beidâwi. 2 Vit. Moh. p. 73.				Of 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."	11 It is quite uncertain to what events this refers. The commentators narrate, and have doubtless invented, various incidents as having occasioned it.
114	15	5	GOD formerly accepted the covenant of the children of Israel, and we appointed out of them twelve leaders: and GOD said, Verily I am with you: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.	a 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 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 Beidâwi. Numb. xiii. and xiv b By contributing towards this holy war.				But 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!	12 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.
114	16	5	Wherefore because they have broken their covenant, we have cursed them, and hardened their hearts; they dislocate the words of the Pentateuch from their places, and have forgotten part of what they were admonished; and thou wilt not cease to discover deceitful practices among them, except a few of them. But forgive them,c and pardon them, for GOD loveth the beneficent.	c 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 Beidâwi.	Summons of the Lord of Hosts (Súriy-Haykal, paragraph 249) link The Secret of Divine Civilization, p. 30 link Memorials of the Faithful (Mirzá Muhammad, the Servant at the Travelers' Hospice, within pp. 106-108) link	(none) MG: They pervert the text of the Word of God.		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.
114	17	5	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.		Memorials of the Faithful (Mirzá Muhammad, the Servant at the Travelers' Hospice, within pp. 106-108) link			O 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.
114	18	5	O 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.	d Such as the verse of stoning adulterers,6 the description of Mohammed, and Christ’s prophecy of him by the name of Ahmed.7 6 See c. 3, p. 34. 7 Al Beidâwi. e i.e., Those which it was not necessary to restore.	Selections from the Writings of the Báb (2 Excerpts from the Qayyúmu'l-Asmá, Chapter LXII, within pp. 61-62) link	BWC: 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		Infidels 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?
114	19	5	They 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?					For 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.
114	20	5	For unto GOD belongeth the kingdom of heaven and earth, and whatsoever is contained between them; he createth what he pleaseth, and GOD is almighty.					Say 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.
114	21	5	The Jews and the Christians say, We are the children of GOD and his beloved. Answer, Why therefore doth he punish you for your sins? Nay, but ye are men, of those whom he hath created. He forgiveth whom he pleaseth, and punisheth whom he pleaseth; and unto GOD belongeth the kingdom of heaven and earth, and of what is contained between them both; and unto him shall all things return.					O 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.
114	22	5	O ye who have received the scriptures, now is our apostle come unto you, declaring unto you the true religion, during the cessation of apostles,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.	f 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.	Selections from the Writings of the Báb (2 Excerpts from the Qayyúmu'l-Asmá, Chapter LXII, within pp. 61-62) link	BWC: Verily His Remembrance is come to you from God after an interval during which there were no Messengers,		And 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:	13 The space between the mission of different prophets.
114	23	5	Call 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.h	g This was fulfilled either by GOD’S giving them a kingdom, and a long series of princes; or by his having made them kings or masters of themselves, by delivering them from the Egyptian bondage. 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 Beidâwi.				Enter, O my people! the holy land which God hath destined for you. Turn not back, lest ye be overthrown to your ruin."
114	24	5	O my people, enter the holy land, which GOD hath decreed you, and turn not your backs, lest ye be subverted and perish.					They 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."
114	25	5	They 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.	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. D’Herbel. Bibl. Orient. p. 336.				Then 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."
114	26	5	And 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.	k Namely, Caleb and Joshua.				They 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."
114	27	5	They replied, O Moses, we will never enter the land, while they remain therein: go therefore thou, and thy LORD, and fight; for we will sit here.					He 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."
114	28	5	Moses said, O LORD, surely I am not master of any except myself, and my brother; therefore make a distinction between us and the ungodly people.					He 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."
114	29	5	GOD 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.	l 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 Beidâwi, Jallalo’ddin.				Relate 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.
114	30	5	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;	m viz., Cain and Abel, whom the Mohammedans call Kâbil and Hâbil. 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 God’s direction, ordered Cain to marry Abel’s twin sister, and that Abel should marry Cain’s (for it being the common opinion that marriages ought not to be had in the nearest degrees of consanguinity, since they must necessarily marry their sisters, it seemed reasonable to suppose they ought to take those of the remoter degree), but this Cain refusing to agree to, because his own sister was the handsomest, Adam ordered them to make their offerings to GOD, thereby referring the dispute to his determination.3 The commentators say Cain’s offering was a sheaf of the very worst of his corn, but Abel’s a fat lamb, of the best of his flock. 2 Vide Abulfarag, p. 6, 7; Eutych. Annal. p. 15, 16; and D’Herbelot, Bibl. Orient. Art. Cabil. 3 Al Beidâwi. 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, Jallalo’ddin.				"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.	14 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.
114	31	5	if thou stretchest forth thy hand against me, to slay me, I will not stretch forth my hand against thee, to slay thee; for I fear GOD, the LORD of all creatures.p	p To enhance Abel’s patience, al Beidâwi tells us, that he was the stronger of the two, and could easily have prevailed against his brother.				"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."
114	32	5	I choose that thou shouldest bear my iniquity and thine own iniquity; and that thou become a companion of hell fire; for that is the reward of the unjust.q	q The conversation between the two brothers is related somewhat to the same purpose in the Jerusalem Targum and that of Jonathan ben Uzziel.				And his passion led him to slay his brother: and he slew him; and he became one of those who perish.	15 Or, the sin against me, i.e. of slaying me.
114	33	5	But his soul suffered him to slay his brother, and he slew him;r wherefore he became of the number of those who perish.	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 D’Herbelot, ubi sup.				And 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.
114	34	5	And 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.	s 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 the same story, except only that they make the raven to appear to Adam, and that he thereupon buried his son.8 7 Jallalo’ddin, al Beidâwi. 8 Vide R. Eliezer, Pirke, c. 20.				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	16 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.
114	35	5	Wherefore 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.	t Such as idolatry, or robbing on the highway.1 1 Al Beidâwi. u Having broken the commandment which forbids the shedding of blood.				Of old our Apostles came to them with the proofs of their mission; then verily after this most of them committed excesses in the land.	18 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, § 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.
114	36	5	Our apostles formerly came unto them, with evident miracles; then were many of them after this, transgressors on the earth.					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–
114	37	5	But 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;	x 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 death, or whether they shall hang on the cross till they die.3 2 Idem, Jallalo’ddin. 3 Al Beidâwi.				Except those who, ere you have them in your power, shall repent; for know that God is Forgiving, Merciful.
114	38	5	except those who shall repent, before ye prevail against them; for know that GOD is inclined to forgive, and merciful.					O ye who believe! fear God. Desire union with Him. Contend earnestly on his path, that you may attain to happiness.
114	39	5	O true believers, fear GOD, and earnestly desire a near conjunction with him, and fight for his religion, that ye may be happy.					As to the infidels–if 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.
114	40	5	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.					Fain would they come forth from the Fire; but forth from it they shall not come: and a lasting torment shall be their's.
114	41	5	They shall desire to go forth from the fire, but they shall not go forth from it, and their punishment shall be permanent.		Summons of the Lord of Hosts (Súriy-Haykal, paragraph 249) link			As 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.
114	42	5	If 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.	y But this punishment, according to the Sonna, is not to be inflicted, unless the value of the thing stolen amount to four dinârs, 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 Jallalo’ddin, Al Beidâwi.				But whoever shall turn him to God after this his wickedness, and amend, God truly will be turned to him: for God is Forgiving, Merciful.	19 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.
114	43	5	But whoever shall repent after his iniquity, and amend, verily GOD will be turned unto him,z for GOD is inclined to forgive, and merciful.	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 Shâfeï, he shall not be punished if the party wronged forgive him before he be carried before a magistrate.5 5 Idem.				Knowest 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.
114	44	5	Dost thou not know that the kingdom of heaven and earth is GOD'S? He punisheth whom he pleaseth, and he pardoneth whom he pleaseth; for GOD is almighty.					O Apostle! let not 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 lie–listeners to others–but 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 God shall not please to cleanse, shall suffer disgrace in this world, and in the next a grievous punishment;
114	45	5	O 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 with GOD at all. They whose hearts GOD shall not please to cleanse shall suffer shame in this world, and a grievous punishment in the next:	a 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 Beidâwi. d See chapter 4, p. 59, note e. e That is, if what Mohammed tells you agrees with scripture, as corrupted and dislocated by us, then you may accept it as the word of GOD; but if not, reject it. These words, it is said, relate to the sentence pronounced by that prophet on an adulterer and an adulteress,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 have 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 Sûriya (a Jew), who was called upon to decide the matter, acknowledged the law to be so–whereupon they were stoned at the door of the mosque.3 2 See c. 3, p. 34, note r. 3 Al Beidâwi.				Listeners 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.
114	46	5	who 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.	f 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 Shâfeï 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 Hanîfa, however, thought that the magistrates were obliged to judge all cases which were submitted to them.6 4 Idem. 6 Idem.				But 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.	20 Usury, bribes.
114	47	5	And 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.k	h 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 Korân, which is so far from being contradictory to either of the former, that it is more full and explicit; declaring several points which had been stifled or corrupted therein, and requiring a rigorous execution of the precepts in both, which had been too remissly observed, or rather neglected, by the 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.				Verily, 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 down–such are the Infidels.
114	48	5	We 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.	l That is, vigilant, to prevent any corruptions therein.				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 down–such are the transgressors.
114	49	5	We 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.	m The original word is soul. n See Exod. xxi. 24, &c.				And 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;–	21 Ex. xxi. 23-27.
114	50	5	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:					And 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 down–such are the perverse.
114	51	5	that they who have received the gospel might judge according to what GOD hath revealed therein: and whoso judgeth not according to what GOD hath revealed, they are transgressors.					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.
114	52	5	We have also sent down unto thee the book of the Koran with truth, confirming that scripture which was revealed before it; and preserving the same safe from corruption. Judge therefore between them according to that which GOD hath revealed; and follow not their desires, by swerving from the truth which hath come unto thee. Unto every of you have we given a law, and an open path;					And if God had pleased He had surely made you 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.
114	53	5	and 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.	o 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.				Wherefore 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.
114	54	5	Wherefore 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.	p 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 proposal–that if he would give judgment for them in a controversy of moment which they pretended to have with their own people, and which was agreed to be referred to his decision, they would believe him; but this Mohammed absolutely refused to comply with.2 2 Al Beidâwi. q Or refuse to be judged by the Korân.				Desire they, therefore, the judgments of the times of(pagan) ignorance? But what better judge can there be than God for those who believe firmly?
114	55	5	Do they therefore desire the judgment of the time of ignorance?r but who is better than GOD, to judge between people who reason aright?	r 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 Nadîr.3 3 Idem.				O 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.
114	56	5	O 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.					So 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.	22 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 their toleration as for their contempt of unbelievers."
114	57	5	Thou 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.	s These were the words of Ebn Obba, who, when Obâdah Ebn al Sâmat 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.				Then 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.
114	58	5	And they who believe will say, Are these the men who have sworn by GOD, with a most firm oath, that they surely held with you?u their works are become vain, and they are of those who perish.	u 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.				O 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!
114	59	5	O 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.	x This is one of those accidents which, it is pretended, were foretold by the Korân 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 Beidâwi reckons them up in the following order. 1. Three companies of Banu Modlaj, seduced by Dhu’lhamâr al Aswad al Ansi, who set up for a prophet in Yaman, and grew very powerful there.3 2. Banu Honeifa, 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 Mohammed’s lifetime. The following, except only the last, apostatized in the reign of Abu Becr. 4. Certain of the tribe of Fezârah, headed by Oyeyma Ebn Hosein. 5. Some of the tribe of Ghatfân, whose leader was Korrah Ebn Salma. 6. Banu Soleim, who followed al Fajâah Ebn Ad Yalîl. 7. Banu Yarbu, whose captain was Malec Ebn Noweirah Ebn Kais. 8. Part of the tribe of Tamîm, the proselytes of Sajâj the daughter of al Mondhar, who gave herself out for a prophetess.6 9. The tribe of Kendah, led by al Asháth 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 Ghassân, who with their prince Jabalah Ebn al Ayham, renounced Mohammedism in the time of 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 Nakhá (who dwelt in Yaman), 5,000 of those of Kendah and Bajîlah, and 3,000 of unknown descent,8 who were present at the famous battle of Kadesia, fought in the Khalîfat 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 D’Herbel. Bibl. Orient. p. 226. 9 Al Beidâwi.	Memorials of the Faithful (within pp. 49-54, Nabíl of Qá’in) link Memorials of the Faithful (within pp. 159-161, Husayn-Aqay-i-Tabrizi) link	MG: 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.		Verily, 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.
114	60	5	Verily your protector is GOD, and his apostle, and those who believe, who observe the stated times of prayer, and give alms, and who bow down to worship.					And whoso take God and His Apostle, and those who believe for friends, they truly are the people of God; they shall have the upper hand.
114	61	5	And whoso taketh GOD, and his apostle, and the believers for his friends, they are the party of GOD, and they shall be victorious.					O 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:
114	62	5	O true believers, take not such of those to whom the scriptures were delivered before you, or of the infidels, for your friends, who make a laughing-stock, and a jest of your religion;y but fear GOD, if ye be true believers;	y This passage was primarily intended to forbid the Moslems entering into a friendship with two hypocrites named Refâa Ebn Zeid, and Soweid Ebn al Hareth, who, though they had embraced Mohammedism, yet ridiculed it on all occasions, and were notwithstanding greatly beloved among the prophet’s followers.				Nor 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.
114	63	5	nor 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.	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.				SAY: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?
114	64	5	Say, O ye who have received the scriptures, do ye reject us for any other reason than because we believe in GOD, and that revelation which hath been sent down unto us, and that which was formerly sent down, and for that the greater part of you are transgressors?		Kitáb-i-Íqán, part II, paragraph 242, p. 217 link Summons of the Lord of Hosts (Súriy-Haykal, paragraph 229) link A Traveler’s Narrative, p. 69 link	Say, 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?		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 angry–some 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!	23 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.
114	65	5	Say, Shall I denounce unto you a worse thing than this, as to the reward which ye are to expect with GOD? He whom GOD hath cursed, and with whom he hath been angry, having changed some of them into apes and swine,a and who worship Taghût,b they are in the worse condition, and err more widely from the straightness of the path.	a 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 Beidâwi. b See chap. 2, p. 28.				When 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.
114	66	5	When they came unto you, they said, We believe: yet they entered into your company with infidelity, and went forth from you with the same; but GOD well knew what they concealed.					Many of them shalt thou see hastening together to wickedness and malice, and to eat unlawful things. Shame on them for what they have done!
114	67	5	Thou 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.	c See before, p. 73.				Had not their doctors and teachers forbidden their uttering wickedness, and their eating unlawful food, bad indeed would have been their doings!
114	68	5	Unless their doctors and priests forbid them uttering wickedness, and eating things forbidden; woe unto them for what they shall have committed.					"The hand of God," say the Jews, "is chained up."24 Their own hands shall be chained up–and 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 quench it! and their aim will be to abet disorder on the earth: but God loveth not the abettors of disorder.
114	69	5	The 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 their minds to act corruptly in the earth, but GOD loveth not the corrupt doers.	d That is, he is become niggardly and close-fisted. These were the words of Phineas Ebn Azûra (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 Beidâwi. e i.e., They shall be punished with want and avarice. The words may also allude to the manner wherein the reprobates shall appear at the last day, having their right hands tied up to their necks;7 which is the proper signification of the Arabic word. 7 See the Prelim. Disc. Sect. IV. f viz., The Korân. g Either by raising feuds and quarrels among themselves, or by granting the victory to the Moslems. Al Beidâwi adds, that on the Jews neglecting the true observance of their law, and corrupting their religion, 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.	Kitáb-i-Íqán, part II, paragraph 147, p. 136 link Summons of the Lord of Hosts (Súriy-Haykal, paragraph 241) link	The 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		But 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 them–how evil are their doings!	24 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.
114	70	5	Moreover if they who have received the scriptures believe, and fear God, we will surely expiate their sins from them, and we will lead them into 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!	h That is, they shall enjoy the blessings both of heaven and earth.				O 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.
114	71	5	O apostle, publish the whole of that which hath been sent down unto thee from thy LORD: for if thou do not, thou dost not in effect publish any part thereof;i and GOD will defend thee against wicked men;k for GOD directeth not the unbelieving people.	i 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 Beidâwi, Jallalo’ddin. k Until this verse was revealed, Mohammed entertained a guard of armed men for his security, but on his receiving this assurance of GOD’S protection, he immediately dismissed them.2 2 Idem.				SAY: 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.
114	72	5	Say, O ye who have received the scriptures, ye are not grounded on anything, until ye observe the law and the gospel and that which hath been sent down unto you from your LORD. That which hath been sent down unto thee from thy LORD will surely increase the transgression and infidelity of many of them: but be not thou solicitous for the unbelieving people.					Verily, they who believe, and the Jews, and the Sabeites,26 and the Christians–whoever 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.	25 That is, the Koran. The Jew was to retain a faith in the Towrât, or Law; the Christian in the Injil, or Gospel; but both Jews and Christians were to receive the Koran as the complement of both.
114	73	5	Verily they who believe, and those who Judaize, and the Sabians, and the Christians, whoever of them believeth in GOD and the last day, and doth that which is right, there shall come no fear on them, neither shall they be grieved.l	l See chap. 2, p. 8.				Of 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;27	26 See Sura [xci.] ii. 59, p. 344.
114	74	5	We formerly accepted the covenant of the children of Israel, and sent apostles unto them. So often as an apostle came unto them with that which their souls desired not, they accused some of them of imposture, and some of them they killed:					And they 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.	27 I Thess. ii. 15.
114	75	5	and 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.	m 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.				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.
114	76	5	They are surely infidels, who say, Verily GOD is Christ the son of Mary; since Christ said, O children of Israel, serve GOD, my LORD and your LORD; whoever shall give a companion unto GOD, GOD shall exclude him from paradise, and his habitation shall be hell fire; and the ungodly shall have none to help them.					They 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.
114	77	5	They 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.	o See chap. 4, p. 72.	Selections from the Writings of the Báb (2 Excerpts from the Qayyúmu'l-Asmá, Chapter LXI, within pp. 60-61) link	BWC: the third of three		Will they not, therefore, be turned unto God, and ask pardon of Him? since God is Forgiving, Merciful!
114	78	5	Will they not therefore be turned unto GOD, and ask pardon of him? since GOD is gracious and merciful.					The 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!
114	79	5	Christ 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.	p Never pretending to partake of the divine nature, or to be the mother of GOD.3 2 Jallalo’ddin. 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 Beidâwi.				SAY: Will ye worship, beside God, that which can neither hurt nor help? But God! He only Heareth, Knoweth.	28 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.
114	80	5	Say unto them, Will ye worship, besides GOD, that which can cause you neither harm nor profit? GOD is he who heareth and seeth.					SAY: O 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.
114	81	5	Say, 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.s	r 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.				Those 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!
114	82	5	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.	t See before, p. 81, note a.				Thou 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:	30 See Sura ii. 61, p. 344. Mark viii. 30.
114	83	5	Thou shalt see many of them take for their friends those who believe not. Woe unto them for what their souls have sent before them,u for that GOD is incensed against them, and they shall remain in torment forever.	u See chap. 2, p. 11, note r.				But, 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.
114	84	5	But, if they had believed in GOD, and the prophet, and that which hath been revealed unto him, they had not taken them for their friends; but many of them are evil-doers.					Of 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.
114	85	5	Thou 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	x Having not that high conceit of themselves, as the Jews have; but being humble and well disposed to receive the truth; qualities, says al Beidâwi, which are to be commended even in infidels.	The Secret of Divine Civilization, p. 26 link	MG: Thou shalt certainly find those to be nearest in affection to the believers, who say, `We are Christians.'		And 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.	31 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.
114	86	5	(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,	y 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 Korân; 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, 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 Beidâwi, al Thalabi. Vide Abulfed. Vit. Moham. p. 25, &c. Marracc. Prodr. ad Refut. Alcor. part i. p. 45. 5 Al Beidâwi, Jallalo’ddin. Vide Marracc. ubi sup.				And 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?"
114	87	5	and what should hinder us from believing in GOD, and the truth which hath come unto us, and from earnestly desiring that our LORD would introduce us into paradise with the righteous people?					Therefore hath God rewarded them for 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.
114	88	5	Therefore 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.					O 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.32
114	89	5	O true believers, forbid not the good things which GOD hath allowed you;z but transgress not, for GOD loveth not the transgressors.	z These words were revealed when certain of Mohammed’s companions agreed to oblige themselves to continual fasting and watching, and to abstain from women, eating flesh, sleeping on beds, and other lawful enjoyments of life, in imitation of some self-denying Christians; but this the prophet disapproved, declaring that he would have no monks in his religion.1 1 Jallalo’ddin, al Beidâwi.			Memorandum from the Research Department on Monogamy, Sexual Equality, Marital Equality, and the Supreme Tribunal (27 June 1996) link	And eat of what God hath given you for food, that which is lawful and wholesome: and fear God, in whom ye believe.	32 Comp. Sura [cix.] 1xvi. 2. The date of verses 89-91 is therefore probably Hej. 7.
114	90	5	And eat of what GOD hath given you for food that which is lawful and good: and fear GOD, in whom ye believe.					God will not punish you for 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.
114	91	5	GOD 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 inadvertently. Therefore keep your oaths. Thus GOD declareth unto you his signs, that ye may give thanks.	a 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 Hanîfa. But this is not observed in practice, being neither explicitly commanded in the Korân, nor ordered in the Sonna.2 2 Al Beidâwi.				O 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.	33 If you violate it.
114	92	5	O 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.	d That is, all inebriating liquors, and games of chance. See the Prelim. Disc. Sect. V. and chap. 2, p. 23. e Al Beidâwi 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; but 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.	A Traveler’s Narrative, p. 73 link			Only 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.	34 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.
114	93	5	Satan seeketh to sow dissension and hatred among you, by means of wine and lots, and to divert you from remembering GOD, and from prayer: will ye not therefore abstain from them? Obey GOD, and obey the apostle, and take heed to yourselves: but if ye turn back, know that the duty of our apostle is only to preach publicly.g	g See ibid. Sect. II.				No 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.
114	94	5	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.	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 Beidâwi.				O 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.
114	95	5	O 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.	i This temptation or trial was at al Hodeibiya, where Mohammed’s men, who had attended him thither with an intent to perform a pilgrimage to the Caaba, and had initiated themselves with the usual rites, were surrounded by so great a number of birds and beasts that they impeded their march; 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, Jallalo’ddin.				O believers!35 kill no game while ye are on pilgrimage. Whosoever among you shall purposely kill it, shall compensate 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; for God is mighty and vengeance is His.
114	96	5	O 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 vengeance on him; for GOD is mighty and able to avenge.	k 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 shall have killed; as a sheep, for example, in lieu of an antelope, a pigeon for a partridge, &c. And of this value two prudent persons were to be judges. If the offender was not able to do this, he was to give a certain quantity of food to one or more poor men; or, if he could not afford that, to fast a proportionable number of days.3 3 Jallalo’ddin, al Beidâwi				It 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.	35 This and the two following verses are placed by the commentators in the year of Hudaibiya, as also 98, 99, 100.
114	97	5	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.	m This, says Jallalo’ddin, 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.				God 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.
114	98	5	GOD 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.	o 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 Beidâwi understands this of the month of Dhu’lhajja, wherein the ceremonies of the pilgrimage are performed; but Jallalo’ddin supposes all the four sacred months are here intended.5 5 See the Prelim Disc. Sect. VII q See before, p. 73.				The Apostle is only bound to preach: and God knoweth what ye bring to light, and what ye conceal.	36 That is, Cube-House. Maison Carrée. 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 pillars 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.
114	99	5	The duty of our apostle is to preach only;r and GOD knoweth that which ye discover, and that which ye conceal.	r See the Prelim. Discourse, Sect. II.				SAY: 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.
114	100	5	Say, 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.	s 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 Beidâwi.				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
114	101	5	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.	t 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 Beidâwi says, that when the pilgrimage was first commanded, Sorâka Ebn Malec asked Mohammed whether they were obliged to perform it every year? To this question the prophet at first turned a deaf ear, but being asked it a second and a third time, he at last said, 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.				God hath not ordained anything on the subject. of Bahira, or Saïba, or Wasila, or Hami;37 but the unbelievers have invented this lie against God: and most of them had no understanding.
114	102	5	God hath not ordained anything concerning Bahîra, nor Sâïba, nor Wasîla, nor Hâmi,u but the unbelievers have invented a lie against GOD: and the greater part of them do not understand.	u 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. V				And 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?	37 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.
114	103	5	And when it was said unto them, Come unto that which GOD hath revealed, and to the apostle; they answered, That religion which we found our fathers to follow is sufficient for us. What, though their fathers knew nothing and were not rightly directed?					O 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.
114	104	5	O 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.	x 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 Beidâwi.				O believers! let there be witnesses between you, when death draweth nigh to any of you, at the time of making the testament; two witnesses–just men from among yourselves, or two others of a different tribe from yourselves–if 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, for then we should be among the wicked."	38 Lit. on you your souls.
114	105	5	O true believers, let witnesses be taken between you, when death approaches any of you, at the time of making the testament; let there be two witnesses, just men, from among you;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 the person concerned be one who is related to us, neither will we conceal the testimony of GOD, for then should we certainly be of the number of the wicked.	y 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 people’s assembling in public, or, say some, because the guardian angels then relieve each other, so that there would be four angels to witness against them if they gave false evidence. But others suppose they might be examined after the hour of any other prayer, when there was a sufficient assembly.4 4 Idem.				But 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."
114	106	5	But if it appear that both have been guilty of iniquity, two others shall stand up in their place, of those who have convicted them of falsehood, the two nearest in blood, and they shall swear by GOD, saying, Verily our testimony is more true than the testimony of these two, neither have we prevaricated; for then should we become of the number of the unjust.					Thus 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.
114	107	5	This 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.b	b The occasion of the preceding passage is said to have been this. Tamîn al Dâri and Addi Ebn Yâzid, 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 the tribe of Sahm. The survivors, however, searching among his goods, found a vessel of silver of considerable weight, and inlaid with gold, which they concealed, and on their return delivered the rest to the deceased’s relations, who, finding the list of Bodeil’s writing, demanded the vessel of silver of them, but they denied it; and the affair being brought before Mohammed, these words, viz., O true believers, take witnesses, &c., were revealed, and he ordered them to be sworn at the pulpit in the mosque, just as afternoon prayer was over, and on their making oath that they knew nothing of the plate demanded, dismissed them. But afterwards, the vessel being found in their hands, the Sahmites, suspecting it was Bodeil’s, charged them with it, and they confessed it was his, but insisted that they had bought it of him, and that they had not produced it because they had no proof of the bargain. Upon this they went again before Mohammed, to whom these words, And if it appear, &c., were revealed; and thereupon Amru Ebn al As and al Motalleb Ebn Abi Refâa, both of the tribe of Sahm, stood up, and were sworn against them; and judgment was given accordingly.1 1 Al Beidâwi.				One 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."	39 Lit. upon its face, i.e. according to its plain scope.
114	108	5	On 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.d	c 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.				When 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;–
114	109	5	When 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	e See chapter 2, p. 10. f See chapter 3, p. 37.				And 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 plain sorcery;"41	40 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.
114	110	5	and when I taught thee the scripture, and wisdom and the law, and the gospel: and when thou didst create of clay as it were the figure of a bird, by my permission, and didst breathe thereon, and it became a bird, by my permission, and thou didst heal one blind from his birth, and the leper, by my permission;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 miracles, and such of them as believed not said, This is nothing but manifest sorcery.	g See ibid. h See ibid. p. 38.				And 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."	41 Precisely the same expression is applied to our Lord in the Arabic Evang. Infantiæ, c. 36 at the end, which also relates the story of the Birds.
114	111	5	And when I commanded the apostles of Jesus saying, Believe in me, and in my messenger; they answered, We do believe; and do thou bear witness that we are resigned unto thee.					Remember when the 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."
114	112	5	Remember 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.	i This miracle is thus related by the commentators. Jesus having, at the request of his followers, asked it of God, a red table immediately descended, in their sight, between two clouds, and was set before them; whereupon he rose up, and having made the ablution, prayed, and then took off the cloth which covered the table, saying, In the name of GOD, the best provider of food. What the provisions were with which this table was furnished is a matter wherein the expositors are not agreed. One will have them to be nine cakes of bread and nine fishes; another bread and flesh; another, all sorts of food, except flesh; another all sorts of food, except bread and flesh; another, all except bread and fish; another, one fish, which had the taste of all manner of food; and another, fruits of paradise; but the most received tradition is that when the table was uncovered, there appeared a fish ready dressed, without scales or prickly fins, dropping with fat, having salt placed at its head and vinegar at its tail, and round it all sorts of herbs, except leeks, and five loaves of bread, on one of which there were olives, on the second honey, on the third butter, on the fourth cheese, and on the fifth dried flesh. They add that Jesus, at the request of the apostles, showed them another miracle, by restoring the fish to life, and causing its scales and fins to return to it, at which the standers-by being affrighted, he caused it to become as it was before; that 1,300 men and women, all afflicted with bodily infirmities or poverty, ate of these provisions, and were satisfied, the fish remaining whole as it was at first; that then the table flew up to heaven in the sight of all; and 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 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 Korân 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 Alc. p. 238, &c.				They 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."	42 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 Æthiopic hawyra, to go, send; hence the Church is called in Æthiopic 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.
114	113	5	They 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.					Jesus, 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."
114	114	5	Jesus 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.	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 Christ’s last supper and the institution of the Eucharist.	Kitáb-i-Íqán, part I, paragraph 22, p. 23 link	Lord, send down upon us Thy bread from heaven.		And God said–Verily, 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.43
114	115	5	GOD said, Verily I will cause it to descend unto you; but whoever among you shall disbelieve hereafter, I will surely punish him with a punishment, wherewith I will not punish any other creature.					And when God shall say–"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!	43 Comp. 1 Cor. xi. 27, sqq.–Muhammad obviously refers to the Eucharist.
114	116	5	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.					"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:
114	117	5	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.	i 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.				"If Thou punish them, they are Thy servants, and if Thou forgive them. . . .44 Thou, verily, art the Mighty, the Wise!"
114	118	5	If thou punish them, they are surely thy servants; and if thou forgive them, thou art mighty and wise.					God will say–This day shall their 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.	44 Thou hast a right to do so as their Lord.
114	119	5	GOD will say, This day shall their veracity be of advantage unto those who speak truth; they shall have gardens wherein rivers flow, they shall remain therein forever: GOD hath been well pleased in them, and they have been well pleased in him. This shall be great felicity.					Unto God belongeth the sovereignty of the Heavens and of the Earth, and of all that they contain; and He hath power over all things.
114	120	5	Unto GOD belongeth the kingdom of heaven and of earth, and of whatever therein is; and he is almighty.
89	0	6
89	0	6
89	0	6	CHAPTER VI.					SURA VI.–CATTLE [LXXXIX.]
89	0	6	ENTITLED, CATTLE;m REVEALED AT MECCA.n	m 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.				MECCA.–165 Verses
89	0	6	IN THE NAME OF THE MOST MERCIFUL GOD.					In the Name of God, the Compassionate, the Merciful
89	1	6	PRAISE be unto GOD, who hath created the heavens and the earth, and hath ordained the darkness and the light; nevertheless they who believe not in the LORD equalize other gods with him.					PRAISE 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!
89	2	6	It 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.	o 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.				He 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!
89	3	6	He is GOD in heaven and in earth; he knoweth what ye keep secret, and what ye publish, and knoweth what ye deserve.					And He is God in the Heavens and on the Earth! He knoweth your secrets and your disclosures! and He knoweth what ye deserve.
89	4	6	There came not unto them any sign, of the signs of their LORD, but they retired from the same;					Never did one single sign from among the signs of their Lord come to them, but they turned away from it;
89	5	6	and they have gainsaid the truth, after that it hath come unto them: but a message shall come unto them, concerning that which they have mocked at.p	p 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.				And 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.
89	6	6	Do they not consider how many generations we have destroyed before them? We had established them in the earth in a manner wherein we have not established you;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.	q 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 Thamûd, &c.2 1 Al Beidâwi. 2 See the Prelim. Disc. Sect. I. p. 5, &c.				See 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.
89	7	6	Although 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.		Kitáb-i-Íqán, part II, paragraph 244, p. 219 link	And 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.'		And 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."
89	8	6	They said, Unless an angel be sent down unto him, we will not believe. But if we had sent down an angel, verily the matter had ben decreed,r and they should not have been borne with, by having time granted them to repent.	r 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.				They 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:	1 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.
89	9	6	And 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.	s 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.				And 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.2	2 See Sura xli. 13, p. 193.
89	10	6	Other apostles have been laughed to scorn before thee, but the judgment which they made a jest of encompassed those who laughed them to scorn.		Selections from the Writings of the Báb (2 Excerpts from the Qayyúmu'l-Asmá, Chapter LXXXVII, 68) link	BWC: Truly other apostles have been laughed to scorn before Thee		Moreover, apostles before thee have been laughed to scorn: but that which they laughed to scorn encompassed the mockers among them!
89	11	6	Say, Go through the earth, and behold what hath been the end of those, who accused our prophets of imposture.					SAY: Go through the land: then see what hath been the end of those who treated them as liars.
89	12	6	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.					SAY: 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.
89	13	6	Unto him is owing whatsoever happeneth by night or by day; it is he who heareth and knoweth.					His, whatsoever hath its dwelling in the night and in the day! and He, the Hearing, the Knowing!
89	14	6	Say, Shall I take any other protector than GOD, the creator of heaven and earth, who feedeth all and is not fed by any? Say, Verily I am commanded to be the first who professeth Islâm,t and it was said unto me, Thou shalt by no means be one of the idolaters.	t That is, the first of my nation.1 1 Al Beidâwi.				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.
89	15	6	Say, Verily I fear, if I should rebel against my LORD, the punishment of the great day:					SAY: Verily, I fear, should I rebel against my Lord, the punishment of the great day.
89	16	6	from whomsoever it shall be averted on that day, God will have been merciful unto him; this will be manifest salvation.					From whomsoever it shall be averted on that day, He will have had mercy on him: and this will be the manifest bliss.
89	17	6	If GOD afflict thee with any hurt, there is none who can take it off from thee, except himself; but if he cause good to befall thee, he is almighty;		A Traveler’s Narrative, p. 55 link	EGB: if God toucheth thee with a hurt there is no dispeller thereof save Him		If God touch thee with trouble, none can take it off but He: and if He visit thee with good–it is He whose power is over all things;
89	18	6	he is the supreme Lord over his servants, and he is wise and knowing.					And He is the Supreme over his servants; and He is the Wise, the Cognisant!
89	19	6	Say, 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.	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, Jallalo’ddin.				SAY: 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.
89	20	6	They 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.	x See chapter 2, p. 16.				They 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.	3 See Sura [xc.] xiii. 36.
89	21	6	Who is more unjust than he who inventeth a lie against GOD,y or chargeth his signs with imposture? Surely, the unjust shall not prosper.	y Saying the angels are the daughters of GOD, and intercessors for us with him, &c.3 3 Al Beidâwi.				And 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	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.
89	22	6	And on the day of resurrection we will assemble them all; then will we say unto those who associated others with God, Where are your companions,z whom ye imagined to be those of God?	z i.e., Your idols and false gods.				And 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?"
89	23	6	But they shall have no other excuse, than that they shall say, by GOD our LORD, we have not been idolaters.					Then shall they find no other excuse than to say, "By God our Lord! we joined not companions with Him."
89	24	6	Behold, how they lie against themselves, and what they have blasphemously imagined to be the companion of God flieth from them.a	a That is, their imaginary deities prove to be nothing, and disappear like vain phantoms and chimeras.				Behold! how they lie against themselves–and the gods of their own inventing desert them!
89	25	6	There is of them who hearkeneth unto thee when thou readest the Korân;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.	b The persons here meant were Abu Sofiân, al Walîd, al Nodar, Otha, Abu Jahl, and their comrades, who went to hear Mohammed repeat some of the Korân; 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.				Some 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."
89	26	6	And 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.					And they will forbid it, and depart from it:–but they are only the authors of their own perdition, and know it not.
89	27	6	If thou didst see when they shall be set over the fire of hell! and they shall say, Would to GOD we might be sent back into the world; we would not charge the signs of our LORD with imposture, and we would become true believers:					If 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."
89	28	6	nay, 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.	c 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.				Aye! 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!	5 They are self-convicted of their own hypocrisy and of the hollowness of their professions.
89	29	6	And they said, There is no other life than our present life; neither shall we be raised again.					And they say, "There is no other than our life in this world, neither shall we be raised again."
89	30	6	But 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.	d viz., In order for judgment.				But 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!"	6 The Resurrection, etc.
89	31	6	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?	e 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 Jallalo’ddin, his works shall be represented to him under the ugliest form that ever he beheld, having a most deformed countenance, a filthy smell, and a disagreeable voice; so that he shall cry out, GOD defend me from thee, what art thou? I never 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 Korân), and they shall carry their burdens, &c.2 1 See Milton’s Paradise Lost, bk. ii v. 737, &c. 2 See also cap. 3, p. 48.				Lost 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?
89	32	6	This present life is no other than a play and a vain amusement; but surely the future mansion shall be better for those who fear God: will they not therefore understand?					The 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?
89	33	6	Now we know that what they speak grieveth thee: yet they do not accuse thee of falsehood; but the ungodly contradict the signs of GOD.g	g 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 Beidâwi.				Now 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.	7 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.
89	34	6	And apostles before thee have been accounted liars: but they patiently bore their being accounted liars, and their being vexed, until our help came unto them; for there is none who can change the words of GOD: and thou hast received some information concerning those who have been formerly sent from him.h	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.				Before 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.
89	35	6	If 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.	i 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.	Kitáb-i-Íqán, part II, paragraph 116, p. 110 link Summons of the Lord of Hosts (Súriy-Haykal, paragraph 244) link A Traveler’s Narrative, p. 74 link	But 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 ladder 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.		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.	8 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.
89	36	6	He 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.					To 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.
89	37	6	The infidels say, Unless some sign be sent down unto him from his LORD, we will not believe: answer, Verily GOD is able to send down a sign: but the greater part of them know it not.k	k Being both ignorant of GOD’S almighty power, and of the consequence of what they ask, which might prove their utter destruction.				They 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.
89	38	6	There 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.n	l Being created and preserved by the same omnipotence and providence as ye are. m That is, in the preserved table, wherein GOD’S decrees are written, and all things which come to pass in this world, as well the most minute as the more momentous, are exactly registered.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 on them for the injuries they did one another while in this world.7 7 See ibid. p. 67.				No 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.	9 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.
89	39	6	They who accuse our signs of falsehood are deaf and dumb, walking in darkness: GOD will lead into error whom he pleaseth, and whom he pleaseth he will put in the right way.					They 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.
89	40	6	Say, What think ye? if the punishment of GOD come upon you, or the hour of the resurrection come upon you, will ye call upon any other than GOD, if ye speak truth?					SAY: 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?
89	41	6	yea, him shall ye call upon, and he shall free you from that which ye shall ask him to deliver you from, if he pleaseth; and ye shall forget that which ye associated with him.o	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 Beidâwi.				Yes! 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.
89	42	6	We have already sent messengers unto sundry nations before thee, and we afflicted them with trouble and adversity that they might humble themselves:					Already 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:
89	43	6	yet when the affliction which we sent came upon them, they did not humble themselves; but their hearts became hardened, and Satan prepared for them that which they committed.					Yet, 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.	11 Or, embellished, made it fair-seeming.
89	44	6	And 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;	p 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.	Summons of the Lord of Hosts (Súriy-i-Mulúk, paragraph 99) link	And when they had forgotten their warnings, We set open to them the gates of all things,		And 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,
89	45	6	and the utmost part of the people which had acted wickedly was cut off: praise be unto GOD, the LORD of all creatures!					And the uttermost part of that impious people was cut off. All praise be to God, the Lord of the Worlds!
89	46	6	Say, what think ye? if GOD should take away your hearing and your sight, and should seal up your hearts; what god besides GOD will restore them unto you? See how variously we show forth the signs of God's unity;q yet do they turn aside from them.	q Laying them before you in different views, and making use of arguments and motives drawn from various considerations.				SAY: 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!
89	47	6	Say 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?	r That is, says al Beidâwi, either without any previous notice, or after some warning given.				SAY: What think ye? If the punishment of God come on you suddenly or foreseen,12 shall any perish except the impious?	12 Lit. openly, i.e. preceded by some sign.
89	48	6	We 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:					We 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:
89	49	6	but whoso shall accuse our signs of falsehood, a punishment shall fall on them, because they have done wickedly.					But whoso shall charge our signs with falsehood, on them shall fall a punishment for their wicked doings.
89	50	6	Say, I say not unto you, The treasures of GOD are in my power: neither do I say, I know the secrets of God: neither do I say unto you, Verily I am an angel: I follow only that which is revealed unto me. Say, Shall the blind and the seeing be held equal? do ye not therefore consider?					SAY: 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?
89	51	6	Preach it unto those who fear that they shall be assembled before their LORD: they shall have no patron nor intercessor, except him; that peradventure they may take heed to themselves.					And 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!
89	52	6	Drive 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.	s These words were occasioned when the Koreish desired Mohammed not to admit the poor or more inferior people, such as Ammâr, Soheib, Khobbâb, and Salmân, into his company, pretending that then they would come and discourse with him; but he refusing to turn away any believers, they insisted at least that he should order them to rise up and withdraw when they came, which he agreed to do. Others say that the chief men of Mecca expelled all the poor out of their city, bidding them go to Mohammed; which they did, and offered to embrace his religion; but he made some difficulty to receive them, suspecting their motive to be necessity, and not real conviction;1 whereupon this passage was revealed. 1 Idem, Jallalo’ddin. 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.	Summons of the Lord of Hosts (Súriy-i-Mulúk, paragraph 97) link	Thrust not away those who cry to their Lord at morn and even, craving to behold His face.		And 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.
89	53	6	Thus have we proved some part of them by other part, that they may say, Are these the people among us unto whom GOD hath been gracious?u Doth not GOD most truly know those who are thankful?	u 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 Beidâwi.				Thus 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?
89	54	6	And when they who believe in our signs shall come unto thee, say, Peace be upon you. Your LORD hath prescribed unto himself mercy; so whoever among you worketh evil through ignorance, and afterwards repenteth and amendeth; unto him will he surely be gracious and merciful.					And 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.
89	55	6	Thus have we distinctly propounded our signs, that the path of the wicked might be made known.					Thus have we distinctly set forth our signs, that the way of the wicked might be made known.
89	56	6	Say, Verily I am forbidden to worship the false deities which ye invoke, besides GOD. Say, I will not follow your desires; for then should I err, neither should I be one of those who are rightly directed.					SAY: 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.
89	57	6	Say, I behave according to the plain declaration, which I have received from my LORD; but ye have forged lies concerning him. That which ye desire should be hastened, is not in my power;x judgment belongeth only unto GOD; he will determine the truth; and he is the best discerner.	x 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.				SAY: 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.
89	58	6	Say, 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.	y For I should ere now have destroyed you, out of zeal for GOD’S honour, had it been in my power.4 4 Idem.				SAY: 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.
89	59	6	With him are the keys of the secret things; none knoweth them besides himself: he knoweth that which is on the dry land and in the sea; there falleth no leaf, but he knoweth it; neither is there a single grain in the dark parts of the earth, neither a green thing, nor a dry thing, but it is written in the perspicuous book.z	z i.e., The preserved table, or register of GOD’S decrees.	Kitáb-i-Íqán, part II, paragraph 210, p. 191 link	There is neither a thing green nor sere but it is noted in the unerring Book,		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	13 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.
89	60	6	It 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.					It 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.	15 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.
89	61	6	He 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.	a See the Prelim. Disc. Sect. IV. b That is, the angel of death and his assistants.5 5 See the Prelim. Disc. Sec. IV.				Supreme 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:
89	62	6	Afterwards shall they return unto GOD, their true LORD: doth not judgment belong unto him? he is the most quick in taking an account.c	c See the Prelim. Disc. Sect. IV.				Then are they returned to God their Lord, the True. Is not judgment His? Swiftest He, of those who take account!
89	63	6	Say, 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?	d That is, the dangers and distresses. e The Cufic copies read it in the third person, if he deliver us, &c.				SAY: 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?"
89	64	6	Say, GOD delivereth you from them, and from every grief of mind; yet afterwards ye give him companions.f	f Returning to your old idolatry.				SAY: God rescueth you from them, and from every strait: yet afterwards ye give Him companions!
89	65	6	Say, 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.	g 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 Beidâwi. 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.				SAY: 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!	16 Or, to perplex you (by dividing you into) sects.
89	66	6	This people hath accused the revelation which thou hast brought of falsehood, although it be the truth. Say, I am not a guardian over you: every prophecy hath its fixed time of accomplishment; and he will hereafter know it.					But 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!
89	67	6	When thou seest those who are engaged in cavilling at, or ridiculing our signs, depart from them, until they be engaged in some other discourse: and if Satan cause thee to forget this precept, do not sit with the ungodly people after recollection.					And 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:17	17 Comp. Sura [cx.] 1x. 13.
89	68	6	They who fear God are not at all accountable for them, but their duty is to remember that they may take heed to themselves.i	i 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 Korân, they could never sit quietly in the temple, nor perform their devotions there; whereupon these words were added.3 3 Idem, Jallalo’ddin.				Not 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.
89	69	6	Abandon those who make their religion a sport and a jest; and whom the present life hath deceived: and admonish them by the Koran, that a soul becometh liable to destruction for that which it committeth: it shall have no patron nor intercessor besides GOD: and if it could pay the utmost price of redemption, it would not be accepted from it. They who are delivered over to perdition for that which they have committed shall have boiling water to drink, and shall suffer a grievous punishment, because they have disbelieved.					And 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 doom–for them are draughts of boiling water, and a grievous torment; for that they believed not!
89	70	6	Say, Shall we call upon that, besides GOD, which can neither profit us, nor hurt us? and shall we turn back on our heels, after that GOD hath directed us; like him whom the devils have infatuated, wandering amazedly in the earth, and yet having companions who call him 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;					SAY: 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.
89	71	6	and it is also commanded us, saying, Observe the stated times of prayer, and fear him; for it is he before whom ye shall be assembled.					And observe ye the times of prayer, and fear ye God: for it is He to whom ye shall be gathered.
89	72	6	It is he who hath created the heavens and the earth in truth; and whenever he saith unto a thing, Be, it is.					And it is He who hath created the Heavens and the Earth, in truth, and when He saith to a thing, "Be," it is.
89	73	6	His 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.	k See the Prelim. Disc. Sect. IV.	Memorials of the Faithful (within pp. 191-204, Táhirih) link			His 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.
89	74	6	Call 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.	l This is the name which the Mohammedans give to Abraham’s father, named in scripture Terah. However, some of their writers pretend that Azer was the son of Terah,1 and D’Herbelot 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 authors, I cannot say, but I am sure it cannot be true of all; for several Arab and Turkish writers expressly make Azer and Terah the same person.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 as a god or planetary deity, whom in old times they worshipped under the form of a pillar: whence Azer became a name among the nobility, who esteemed it honourable to be denominated from their gods,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 Beidâwi confirms this conjecture, saying that Azer was the name of the idol which he worshipped. It may be observed that Abraham’s father is also called Zarah in the Talmud and Athar by Eusebius. 1 Tarîkh Montakhab, apud D’Herbel. Bibl. Orient. p. 12. 2 D’Herbel. ibid. 3 Al Beidâwi, Jallalo’ddin, 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 expressly 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 excellent 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. Hær. l. r, p. 7, 8. 9 Suidas in Lexico, voce Žepúx. 10 Vide Hyde, ubi sup. p. 63. 11 D’Herbel. ubi sup. 12 Shalshel. hakkab. p. 94.				And 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.	18 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 endures 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.
89	75	6	And thus did we show unto Abraham the kingdom of heaven and earth, that he might become one of those who firmly believe.n	n 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.				And thus did we shew Abraham the kingdom of the Heavens and of the Earth,19 that he might be stablished in knowledge.	19 Comp. Gen. xv. 5.
89	76	6	And 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.	o Since Abraham’s 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 questions 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 Korân. 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 see whether they had a right to the worship which was paid them or not; and the first which he observed was the planet Venus, or, as others will have it, Jupiter.8 This method of Abraham’s 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 the 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 Id. c. I, &c. 3 Tanchuma, Talmud, Nedarim, 32, I, et apud Maimon. Yad Hazz. ubi sup. 4 Vide D’Herbel. 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 Beidâwi. 9 Joseph. Ant. l. I, c. 7. 10 R. Bechai, in Midrash. Vide Bartolocc. Bibl. Rabb. part i. p. 640.				And 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."
89	77	6	And 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.					And 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."
89	78	6	And when he saw the sun rising, he said, This is my LORD, this is the greatest; but when it set, he said, O my people, verily I am clear of that which ye associate with God:					And 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;
89	79	6	I direct my face unto him who hath created the heavens and the earth; I am orthodox, and am not one of the idolaters.					I 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."	20 See Sura xxi. 52.
89	80	6	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?	p 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.				And 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?	21 Lit. unless that my Lord shall will anything.
89	81	6	And how should I fear that which ye associate with God, since ye fear not to have associated with GOD that concerning which he hath sent down unto you no authority? which therefore of the two parties is the more safe, if ye understand aright?					And 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?
89	82	6	They who believe, and clothe not their faith with injustice,q they shall enjoy security, and they are rightly directed.	q By injustice, in this place, the commentators understand idolatry, or open rebellion against GOD.				They who believe, and who clothe not their faith with error.22 theirs is safety, and they are guided aright."	22 Or, confuse not their faith with wrong, injustice, i.e. idolatry.
89	83	6	And 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.					This 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.
89	84	6	And 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:	r Some refer the relative his to Abraham, the person chiefly spoken of in this passage; some to Noah, the next antecedent, because Jonas and Lot were not (say they) of Abraham’s seed; and others suppose the persons named in this and the next verse are to be understood as the descendants of Abraham, and those in the following verse as those of Noah.11 11 Al Beidâwi. s The Mohammedans say he was of the race of Esau. See chapters 21 and 38.				And 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:
89	85	6	and Zacharias, and John, and Jesus, and Elias;t all of them were upright men:	t See chapter 37.				And Zachariah, John, Jesus, and Elias: all were just persons:
89	86	6	and Ismael, and Elisha,u and Jonas,u and Lot;y all these have we favored above the rest of the world;	u This prophet was the successor of Elias, and, as the commentators will have it, the son of Okhtûb, though the scripture makes him the son of Shaphat. x See chapters 10, 21, and 37. y See chapter 7, &c.				And Ismael and Elisha and Jonas and Lot: all these have we favoured above mankind:
89	87	6	and also divers of their fathers, and their issue, and their brethren; and we chose them, and directed them into the right way.					And some of their fathers, and of their offspring, and of their brethren: and we chose them, and guided them into the straight way.
89	88	6	This is the direction of GOD, he directeth thereby such of his servants as he pleaseth; but if they had been guilty of idolatry, that which they wrought would have become utterly fruitless unto them.					This is God's guidance: He guideth by it such of his servants as he will: But if they join others god with Him, vain assuredly shall be all their works.
89	89	6	Those were the persons unto whom we gave the scripture, and wisdom, and prophecy; but if thesez believe not therein, we will commit the care of them to a people who shall not disbelieve the same.	z That is, the Koreish.1 1 Idem.				These are they to whom we gave the Scripture and Wisdom and Prophecy: but if these their posterity believe not therein, we will entrust these gifts to a people who will not disbelieve therein.
89	90	6	Those 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.		The Secret of Divine Civilization, p. 13 link	MG: No pay do I ask of you for this...		These 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.	23 Koran.
89	91	6	They make not a due estimation of GOD,a when they say, GOD hath not sent down unto man anything at all:b Say, Who sent down the book which Moses brought, a light and a direction unto men; which ye transcribe on papers, whereof ye publish some part, and great part whereof ye conceal? and ye have been taught by Mohammed what ye knew not, neither your fathers. Say, GOD sent it down: then leave them to amuse themselves with their vain discourse.	a That is, they know him not truly, nor have just notions of his goodness and mercy towards man. The persons here meant, according to some commentators, are the Jews, and according to others, the idolaters.2 2 Idem. This verse and the two next, as Jallalo’ddin thinks, were revealed at Medina. b By these words the Jews (if they were the persons meant) chiefly intended to deny the Korân to be of divine revelation, though they might in strictness insist that GOD never revealed, or sent down, as the Korân expresses it, any real composition or material writing from heaven in the manner that Mohammed pretended his revelations were delivered,3 if we except only the Decalogue, GOD having left to the inspired penmen not only the labour of writing, but the liberty, in a great measure at least, of putting the truths into their own words and manner of expression. 3 See the Prelim. Disc. Sect. III. p. 50, &c.	Kitáb-i-Íqán, part I, paragraph 43, p. 42 link Kitáb-i-Íqán, part II, paragraph 146, p. 135 link Tablets of Bahá’u’lláh Revelaed after the Kitáb-i-Aqdas (Tarazát (Ornaments), within pp. 31-44) link	Say: It is God; then leave them to entertain themselves with their cavilings. (repeat) BWC: Say, it is God, then leave them to entertain themselves with their cavillings.		No just estimate do they form of God when they say, "Nothing hath God sent down to man." SAY: Who sent down the Book which Moses brought, a light and guidance to man, which ye set down on paper, publishing part, but concealing most: though ye have now been taught that which neither ye nor your fathers knew? SAY: It is God: then leave them in their pastime of cavillings.24	24 This verse and the following were probably added at Medina after the Hejira; at least it is difficult to conceive that Muhammad would have ventured thus to have written at Mecca.
89	92	6	This book which we have sent down is blessed; confirming that which was revealed before it; and is delivered unto thee that thou mayest preach it unto the metropolis of Mecca and to those who are round about it. And they who believe in the next life will believe therein, and they will diligently observe their times of prayer.					And this Book which we have sent down is blessed, confirming that which was before it; and in order that thou mightest warn the mother-city and those who dwell round about it. They who believe in the next life will believe in It, and will keep strictly to their Prayers.
89	93	6	Who is more wicked than he who forgeth a lie concerning GOD?c or saith This was revealed unto me; when nothing hath been revealed unto him?d and who saith, I will produce a revelation like unto that which GOD hath sent down?e If thou didst see when the ungodly are in the pangs of death, and the angelsf reach out their hands saying, Cast forth your souls; this day shall ye receive an ignominious punishment for that which ye have falsely spoken concerning GOD; and because ye have proudly rejected his signs.	c Falsely pretending to have received revelations from him, as did Moselama, al Aswad al Ansi, and others. d As did Abda’llah Ebn Saad Ebn Abi Sarah, who for some time was the prophet’s amanuensis, and when these words were dictated to him as revealed, viz., We created man of a purer kind of clay, &c.,4 cried out, by way of admiration, Blessed be GOD the best Creator! and being ordered by Mohammed to write these words down also, as part of the inspired passage, began to think himself as great a prophet as his master.5 Whereupon he took upon himself to corrupt and alter the Korân according to his own fancy, and at length apostatizing, was one of the ten who were proscribed at the taking of Mecca,6 and narrowly escaped with life on his recantation, by the interposition of Othmân Ebn Affán, whose foster-brother he was.7 4 Kor. c. 23. 5 Al Beidâwi. 6 See the Prelim. Disc. p. 43. 7 Vide Abulfeda, Vit. Moh. p. 109. e For some Arabs, it seems, had the vanity to imagine, and gave out, that, if they pleased, they could write a book nothing inferior to the Korân. f See before, p. 94, note b.				But is any more wicked than he who deviseth a lie of God, or saith, "I have had a revelation," when nothing was revealed to him?25 And who saith, "I can bring down a book like that which God hath sent down"? But couldst thou see when the ungodly are in the floods of death, and the angels reach forth their hands, saying, "Yield up your souls:–this day shall ye be recompensed with a humiliating punishment for your untrue sayings about God, and for proudly rejecting his signs!"	25 This verse is said to have been revealed at Medina and to be aimed at the false prophets Moseilama, Aswad and Amsi; also at Abdallah Ibn Saad, Muhammad's secretary, who for corrupting the sacred text and apostacy, was one of the ten proscribed at the taking of Mecca.
89	94	6	And now are ye come unto us alone,g as we created you at first,h and ye have left that which we had bestowed on you, behind your backs; neither do we see with you your intercessors,i whom ye thought to have been partners with God among you: now is the relation between you cut off, and what ye imagined hath deceived you.k	g That is, without your wealth, your children, or your friends, which ye so much depended on in your lifetime. h i.e., Naked and helpless. Or false gods. k Concerning the intercession of your idols, or the disbelief of future rewards and punishments.				"And now are ye come back to us, alone, as we created you at first, and ye leave behind you the good things which we had given you, and we see not with you your intercessors whom ye regarded as the companions of God among you. There is a severance between you now, and those whom ye regarded as partners with God have deserted you."
89	95	6	GOD causeth the grain and the date-stone to put forth: he bringeth forth the living from the dead, and he bringeth forth the dead from the living.l This is GOD. Why therefore are ye turned away from him?	l See chapter 3, p. 34.				Verily God causeth the grain and the date stone to put forth: He bringeth forth the living from the dead, and the dead from the living! This is God! Why, then, are ye turned aside from Him?
89	96	6	He causeth the morning to appear; and hath ordained the night for rest, and the sun and the moon for the computing of time. This is the disposition of the mighty, the wise God.					He causeth the dawn to appear, and hath ordained the night for rest, and the sun and the moon for computing time! The ordinance of the Mighty, the Wise!
89	97	6	It is he who hath ordained the stars for you, that ye may be directed thereby in the darkness of the land and of the sea. We have clearly shown forth our signs, unto people who understand.					And it is He who hath ordained the stars for you that ye may be guided thereby in the darknesses of the land and of the sea! clear have we made our signs to men of knowledge.
89	98	6	It is he who hath produced you from one soul; and hath provided for you a sure receptacle and a repository.m We have clearly shown forth our signs, unto people who are wise.	m Namely, in the loins of your fathers, and the wombs of your mothers.1 1 Al Beidâwi.				And it is He who hath produced you from one man, and hath provided for you an abode and resting-place!26 Clear have we made our signs for men of insight.	26 In the womb.
89	99	6	It is he who sendeth down water from heaven, and we have thereby produced the springing buds of all things, and have thereout produced the green thing, from which we produce the grain growing in rows, and palm-trees from whose branches proceed clusters of dates hanging close together; and gardens of grapes, and olives, and pomegranates, both like and unlike to one another. Look on their fruits, when they bear fruit, and their growing to maturity. Verily herein are signs, unto people who believe.					And it is He who sendeth down rain from Heaven: and we bring forth by it the buds of all the plants, and from them bring we forth the green foliage, and the close growing grain, and palm trees with sheaths of clustering dates, and gardens of grapes, and the olive and the pomegranate, like and unlike.27 Look ye on their fruits when they fruit and ripen. Truly herein are signs unto people who believe.	27 Of all sorts.
89	100	6	Yet they have set up the geniin as partners with GOD, although he created them: and they have falsely attributed unto him sons and daughters,o without knowledge. Praise be unto him; and far be that from him which they attribute unto him!	n This word signifies properly the genus of rational, invisible beings, whether angels, devils, or that intermediate species usually called genii. Some of the commentators therefore, in this place, understand the angels, whom the pagan Arabs worshipped; and others the devils, either because they became their servants by adoring idols at their instigation, or else because, according to the Magian system, they looked on the devil as a sort of creator, making him the author and principle of all evil, and GOD the author of good only.2 2 Idem. o See the Prelim. Discourse, p. 14 and 30.				Yet have they assigned the Djinn to God as his associates, though He created them; and in their ignorance have they falsely ascribed to him sons and daughters. Glory be to Him! And high let Him be exalted above that which they attribute to Him!
89	101	6	He is the maker of heaven and earth: how should he have issue since he hath no consort? he hath created all things, and he is omniscient.					Sole maker of the Heavens and of the Earth! how, when He hath no consort, should He have a son? He hath created everything, and He knoweth everything!
89	102	6	This is GOD your LORD; there is no GOD but he, the creator of all things; therefore serve him: for he taketh care of all things.					This is God your Lord. There is no God but He, the creator of all things: therefore worship Him alone;–and He watcheth over all things.
89	103	6	The sight comprehendeth him not, but he comprehendeth the sight; he is the gracious,p the wise.	p Or, as the word may be translated, the incomprehensible.3 3 Idem.	Kitáb-i-Íqán, part II, paragraph 104, p. 98 link Kitáb-i-Íqán, part II, paragraph 182, p. 170 link Selections from the Writings of the Báb (7 Prayers and Meditations, within pp. 202-204) link Bahá’í Prayers (“Praise and Gratitude” section) by the Báb link Some Answered Questions (Chapter 37, within pp. 146-151) link	No vision taketh in Him, but He taketh in all vision; He is the Subtile, the All-Perceiving. (repeat) BWC: No vision taketh in Him but He taketh in all vision. He is the Subtile, the All-Perceiving. BWC: No vision taketh in Him, but He taketh in all vision. He is the Subtile, the All-Perceiving. LCB: The eyes see Him not, but He seeth the eyes. He is the Omniscient, the Knower.		No vision taketh in Him, but He taketh in all vision:28 and He is the Subtile, the All-informed.	28 Lit. attaineth to. Mr. Lane renders, "the eyes see not Him, but He seeth the eyes."
89	104	6	Now have evident demonstrations come unto you from your LORD; whoso seeth them, the advantage thereof will redound to his own soul: and whoso is wilfully blind, the consequence will be to himself. I am not a keeper over you.					Now have proofs that may be seen, come to you from your Lord; whoso seeth them, the advantage will be his own: and whoso is blind to them, his own will be the loss: I am not made a keeper over you.
89	105	6	Thus do we variously explain our signs; that they may say, Thou hast studied diligently;q and that we may declare them unto people of understanding.	q That is, Thou hast been instructed by the Jews and Christians in these matters, and only retailest to us what thou hast learned of them. For this the infidels objected to Mohammed, thinking it impossible for him to discourse on subjects of so high a nature, and in so clear and pertinent a manner, without being well versed in the doctrines and sacred writings of those people.				Thus variously do we apply our signs,29 that they may say, "Thou hast studied deep:" and that to people of understanding we may make them clear.	29 The verses of the Koran.
89	106	6	Follow that which hath been revealed unto thee from thy LORD; there is no GOD but he: retire therefore from the idolaters.					Follow thou that which hath been revealed to thee by thy Lord: there is no god but He! and withdraw from those who join other gods with Him.
89	107	6	If GOD had so pleased, they had not been guilty of idolatry. We have not appointed thee a keeper over them; neither art thou a guardian over them.					Had God pleased, they had not joined other gods with Him: and we have not made thee keeper over them, neither art thou a guardian over them.
89	108	6	Revile not the idols which they invoke besides GOD, lest they maliciously revile GOD, without knowledge. Thus have we prepared for every nation their works: hereafter unto GOD shall they return, and he shall declare unto them that which they have done.					Revile not those whom they call on beside God,30 lest they, in their ignorance, despitefully revile Him. Thus have we planned out their actions for every people; then shall they return to their Lord, and He will declare to them what those actions have been.	30 Comp. Ex. xxii. 28.
89	109	6	They have sworn by GOD, by the most solemn oath, that if a sign came unto them, they would certainly believe therein: Say, Verily signs are in the power of GOD alone; and he permitteth you not to understand, that when they come, they will not believe.r	r In this passage Mohammed endeavours to excuse his inability of working a miracle, as had been demanded of him; declaring that GOD did not think fit to comply with their desires; and that if he had so thought fit, yet it had been in vain, because if they were not convinced by the Korân, they would not be convinced by the greatest miracle.4 4 Confer Luke xvi. 31.				With their most solemn oath have they sworn by God, that if a sign come unto them they will certainly believe it; SAY: Signs are in the power of God alone; and He teacheth you not thereby, only because when they were wrought, ye did not believe.31	31 Notwithstanding this disclaimer, the Muslim tradition, etc. speak of many of their Prophet's miracles. See Maracci's Prodr. p. ii. p. 16, and 30 46.
89	110	6	And we will turn aside their hearts and their sight from the truth, as they believed not thereins the first time; and we will leave them to wander in their error.	s i.e., In the Korân.				And we will turn their hearts and their eyes away from the truth, because they did not believe therein at first, and we will leave them in their transgressions, wandering in perplexity.
89	111	6	(VIII.) And though we had sent down angels unto them, and the dead had spoken unto them, and we had gathered together before them all things in one view;t they would not have believed, unless GOD had so pleased: but the greater part of them know it not.	t For the Meccans required that Mohammed should either show them an angel descending from heaven in their sight, or raise their dead fathers, that they might discourse with them, or prevail on GOD and his angels to appear to them in a body.				And though we had sent down the angels to them, and the dead had spoken to them, and we had gathered all things about them in tribes, they had not believed, unless God had willed it! but most of them do not know it.
89	112	6	Thus have we appointed unto every prophet an enemy; the devils of men, and of genii: who privately suggest the one to the other specious discourses to deceive; but if thy LORD pleased, they would not have done it. Therefore leave them, and that which they have falsely imagined;					Thus have we given an enemy to every prophet Satans among men and among Djinn: tinsel discourses do they suggest the one to the other, in order to deceive: and had thy Lord willed it, they would not have done it. Therefore, leave them and their vain imaginings–
89	113	6	and let the hearts of those be inclined thereto, who believe not in the life to come; and let them please themselves therein, and let them gain that which they are gaining.					And let the hearts of those who believe not in the life to come incline thereto, and let them find their content in this, and let them gain what they are gaining.
89	114	6	Shall I seek after any other judge besides GOD to judge between us? It is he who hath sent down unto you the book of the Koran distinguishing between good and evil; and they to whom we gave the scripture know that it is sent down from thy LORD, with truth. Be not therefore one of those who doubt thereof.					What! shall I seek other judge than God, when it is He who hath sent down to you the distinguishing Book? They to whom we have given the Book know that it is sent down from thy Lord with truth. Be not thou then of those who doubt.
89	115	6	The words of thy LORD are perfect, in truth and justice; there is none who can change his words:u he both heareth and knoweth.	u Some interpret this of the immutability of GOD’S decree, and the certainty of his threats and promises; others, of his particular promise to preserve the Korân from any such alterations or corruptions as they imagine to have happened to the Pentateuch and the Gospel;1 and others, of the unalterable duration of the Mohammedan law, which they hold is to last till the end of the world, there being no other prophet, law, or dispensation to be expected after it. 1 See the Prelim. Disc. p. 58, and Kor. c. 15.				And the words of thy Lord are perfect in truth and in justice: none can change his words: He is the Hearing, Knowing.
89	116	6	But if thou obey the greater part of them who are in the earth, they will lead thee aside from the path of GOD: they follow an uncertain opinion only,x and speak nothing but lies;	x Imagining that the true religion was that which their idolatrous ancestors professed.				But if thou obey most men in this land, from the path of God will they mislead thee: they follow but a conceit, and they are only liars.
89	117	6	verily thy LORD well knoweth those who go astray from his path, and well knoweth those who are rightly directed.					Thy Lord! He best knoweth those who err from his path, and He knoweth the rightly guided.
89	118	6	Eat of that whereon the name of GOD hath been commemorated,y if ye believe in his signs:	y See chap. 2, p. 18, and chap. 5, p. 73.				Eat32 of that over which the name of God hath been pronounced, if ye believe in his signs.	32 Verses 118-121 seem misplaced, and should probably follow 154.
89	119	6	and why do ye not eat of that whereon the name of GOD hath been commemorated? since he hath plainly declared unto you what he hath forbidden you; except that which ye be compelled to eat of by necessity; many lead others into error, because of their appetites, being void of knowledge; but thy LORD well knoweth who are the transgressors.					And why eat ye not of that over which the name of God hath been pronounced, since He hath made plain to you what He hath forbidden you, save as to that which is forced upon you? But indeed many mislead others by their appetites, through lack of knowledge. Verily, thy Lord! He best knoweth the transgressors.
89	120	6	Leave both the outside of iniquity and inside thereof:z for they who commit iniquity shall receive the reward of that which they shall have gained.	z That is, both open and secret sins.				And abandon the semblance of wickedness, and wickedness itself.33 They, verily, whose only acquirement is iniquity, shall be rewarded for what they shall have gained.	33 Lit. the outside of iniquity and its inside. Some understand these words of open sins, and secret sins.
89	121	6	Eat not therefore of that whereon the name of GOD hath not been commemorated; for this is certainly wickedness: but the devils will suggest unto their friends, they they dispute with you concerning this precept; but if ye obey them, ye are surely idolaters.					Eat not therefore of that on which the name of God has not been named, for that is assuredly a crime: the Satans will indeed suggest to their votaries to wrangle with you; but if ye obey them, ye will indeed be of those who join gods with God.
89	122	6	Shall he who hath been dead, and whom we have restored unto life, and unto whom we have ordained a light, whereby he may walk among men, be as he whose similitude is in darkness, from whence he shall not come forth?a Thus was that which the infidels are doing prepared for them.	a The persons primarily intended in this passage, were Hamza, Mohammed’s uncle, and Abu Jahl; others, instead of Hamza, name Omar, or Ammâr	Kitáb-i-Íqán, part II, paragraph 129, p. 121 link Gems of Divine Mysteries, p. 50, paragraph 68 link	Shall the dead, whom We have quickened, and for whom we have ordained a light whereby he may walk among men, be like him, whose likeness is in the darkness, whence he will not come forth? BWC: Shall the dead whom We have quickened, and for whom We have ordained a light whereby he may walk amongst men, be like him whose likeness is in the darkness, whence he will not come forth?		Shall the dead, whom we have quickened, and for whom we have ordained a light whereby he may walk among men, be like him, whose likeness is in the darkness, whence he will not come forth? Thus have the doings of the unbelievers been prepared for them.
89	123	6	And thus have we placed in every city chief leaders of the wicked men thereof,b that they may act deceitfully therein; but they shall act deceitfully against their own souls only; and they know it not.	b In the same manner as we have done in Mecca.				Even so have we placed in every city, ringleaders of its wicked ones, to scheme therein: but only against themselves shall they scheme! and they know it not.
89	124	6	And when a signc cometh unto them, they say, We will by no means believe until a revelation be brought unto us, like unto that which hath been delivered unto the messengers of GOD.d GOD best knoweth whom he will appoint for his messenger.e Vileness in the sight of GOD shall fall upon those who deal wickedly, and a grievous punishment, for that they have dealt deceitfully.	c i.e., Any verse or passage of the Korân. d These were the words of the Koreish, who thought that there were persons among themselves more worthy of the honour of being GOD’S messenger than Mohammed. e Literally, Where he will place his commission. GOD, says al Beidâwi, bestows not the gift of prophecy on any one on account of his nobility or riches, but for their spiritual qualifications; making choice of such of his servants as he pleases, and who he knows will execute their commissions faithfully.				And when a sign cometh to them they say, "We will not believe, till the like of what was accorded to the apostles of God, be accorded to us." God best knoweth where to place his mission. Disgrace with God, and a vehement punishment shall come on the transgressors for their crafty plottings.
89	125	6	And whomsoever GOD shall please to direct, he will open his breast to receive the faith of Islam: but whomsoever he shall please to lead into error, he will render his breast straight and narrow, as though he were climbing up to heaven.f Thus doth GOD inflict a terrible punishment on those who believe not.	f Or had undertaken the most impossible thing in the world. In like manner shall the heart of such a man be incapable of receiving the truth.				And whom God shall please to guide, that man's breast will He open to Islam; but whom He shall please to mislead, strait and narrow will He make his breast, as though he were mounting up into the very Heavens! Thus doth God inflict dire punishment on those who believe not.
89	126	6	This is the right way of thy LORD. Now have we plainly declared our signs unto those people who will consider.					And this is the right way of thy Lord. Now have we detailed our signs unto those who will consider.
89	127	6	They shall have a dwelling of peace with their LORD, and he shall be their patron, because of that which they have wrought.		Kitáb-i-Íqán, part II, paragraph 188, p. 175 link Memorials of the Faithful (within pp. 102-106, Ustád `Alí-Akbar-i-Najjar) link	For them is an Abode of Peace with their Lord! and He shall be their Protector because of their works. MG: For them is an abode of peace with their Lord.		For them is a dwelling of peace with their Lord! and in recompense for their works, shall he be their protector.
89	128	6	Think on the day whereon God shall gather them all together, and shall say, O company of genii,g ye have been much concerned with mankind;h and their friends from among mankind shall say, O LORD, the one of us hath received advantage from the other,i and we are arrived at our limited termk which thou hast appointed us. God will say, Hell fire shall be your habitation, therein shall ye remain forever; unless as GOD shall please to mitigate your pains,l for thy LORD is wise and knowing.	g That is, of devils.1 1 Al Beidâwi. h In tempting and seducing them to sin. i The advantage which men received from the evil spirits, was their raising and satisfying their lusts and appetites; and that which the latter received in return, was the obedience paid them by the former, &c.2 2 Idem, Jallalo’ddin. k viz., The day of resurrection, which we believed not in the other world. l The commentators tell us that this alleviation of the pains of the damned will be when they shall be taken out of the fire to drink the boiling water,3 or to suffer the extreme cold, called al Zamharîr, which is to be one part of their punishment; but others think the respite which God will grant to some before they are thrown into hell, is here intended.4 According to the exposition of Ebn Abbas, these words may be rendered, Unless him whom GOD shall please to deliver thence.5 3 Jallalo’ddin. 4 Al Beidâwi. 5 See the Prelim. Disc. Sect. IV. p. 72, &c.				On the day whereon God shall gather them all together . . . "O race of Djinn," will He say, "much did ye exact from mankind." And their votaries from among men shall say, "O our Lord! we rendered one another mutual services: but we have reached our set term, which thou hast set for us." He will say, "Your abode the fire! therein abide ye for ever: unless as God shall will." Verily, thy Lord is Wise, Knowing.
89	129	6	Thus do we set some of the unjust over others of them, because of that which they have deserved.					Even thus place we some of the wicked over others, as the meed of their doings.
89	130	6	O company of genii and men, did not messengers from among yourselves come unto you,m rehearsing my signs unto you, and forewarning you of the meeting of this your day? They shall answer, We bear witness against ourselves: the present life deceived them: and they shall bear witness against themselves that they were unbelievers.	m It is the Mohammedan belief that apostles were sent by GOD for the conversion both of genii and of men; being generally of humane race (as Mohammed, in particular, who pretended to have a commission to preach to both kinds); according to this passage, it seems there must have been prophets of the race of genii also, though their mission be a secret to us.				O race of Djinn and men! came not apostles to you from among yourselves, rehearsing my signs to you, and warning you of the meeting of this your day? They shall say, "We bear witness against ourselves." This world's life deceived them; and they shall bear witness against themselves that they were infidels:–
89	131	6	This hath been the method of God's dealing with his creatures, because thy LORD would not destroy the cities in their iniquity, while their inhabitants were careless.n	n Or considered not their danger; but GOD first sent some prophet to them to warn them of it, and to invite them to repentance.				This,34 because thy Lord would not destroy the cities in their sin, while their people were yet careless.	34 That is, God's method of dealing with the guilty was to send apostles previous to the execution of his judgments.
89	132	6	Every one shall have degrees of recompense of that which they shall do; for thy LORD is not regardless of that which they do,					And for all, are grades of recompense as the result of their deeds; and of what they do, thy Lord is not regardless.
89	133	6	and thy LORD is self-sufficient and endued with mercy. If he pleaseth he can destroy you, and cause such as he pleaseth to succeed you, in like manner as he produced you from the posterity of other people.					And thy Lord is the Rich one, full of compassion! He can destroy you if He please, and cause whom He will to succeed you, as he raised you up from the offspring of other people:
89	134	6	Verily that which is threatened you, shall surely come to pass; neither shall ye cause it to fail.					Verily, that which is threatened you shall surely come to pass, neither shall ye weaken its might.
89	135	6	Say unto those of Mecca, O my people, act according to your power; verily I will act according to my duty:o and hereafter shall ye know	o That is, ye may proceed in your rebellion against GOD and your malice towards me, and be confirmed in your infidelity; but I will persevere to bear your insults with patience, and to publish those revelations which GOD has commanded me.1 1 Al Beidâwi.				SAY: O my people! Act as ye best can: I verily will act my part, and hereafter shall ye know
89	136	6	whose will be the reward of paradise. The ungodly shall not prosper.					Whose will be the recompense of the abode! Verily, the ungodly shall not prosper.
89	137	6	Those of Mecca set apart unto GOD a portion of that which he hath produced of the fruits of the earth, and of cattle; and say, This belongeth unto GOD (according to their imagination), and this unto our companions.p And that which is destined for their companions cometh not unto GOD; yet that which is set apart unto GOD cometh unto their companions.q How ill do they judge!	p i.e., Our idols. In which sense this word is to be taken through the whole passage. q As to this custom of the pagan Arabs, see the Prelim. Disc. Sect. I. p. 13. To what is there said we may add, that the share set apart for GOD was employed chiefly in relieving the poor and strangers; and the share of the idols, for paying their priests, and providing sacrifices for them.2 2 Idem, Jallalo’ddin.				Moreover, they set apart a portion of the fruits and cattle35 which he hath produced, and say, "This for God"–so deem they–"And this for his companions, whom we associate with Him." But that which is for these companions of theirs, cometh not to God; yet that which is for God, cometh to the companions! Ill do they judge.	35 It appears to have been the custom of the idolatrous Arabs to set apart one portion of their fields for the Supreme God, and the other for the inferior gods represented by their idols. If any of the fruit happened to fall from the part consecrated to the idols into that consecrated to God, they restored it, but if the reverse occurred, they gave it to the idols. God, said they, is rich and can dispense with it. The secret, however, was that the idols' portion was reserved for the priests, Beidhawi. Freytag mentions the names of 73 idols worshipped by the Arab tribes, previous to Islam (Einl. pp. 270 and 342 357) and generally with Allah, as Supreme God.
89	138	6	In like manner have their companions induced many of the idolaters to slay their children,r that they might bring them to perdition, and that they might render their religion obscure and confused unto them.s But if GOD had pleased, they had not done this: therefore leave them and that which they falsely imagine.	r Either by that inhuman custom, which prevailed among those of Kendah and some other tribes, of burying their daughters alive, so soon as they were born, if they apprehended they could not maintain them;3 or else be offering them to their idols, at the instigation of those who had the custody of their temples.4 3 See cap. 81. 4 Al Beidâwi. s By corrupting with horrid superstitions that religion which Ismael had left to his posterity.5 5 Idem.				Thus have the companion-gods induced many of these, who join them with God, to slay their children, that they might ruin them, and throw the cloak of confusion over their religion. But if God had pleased, they had not done this. Therefore, leave them and their devices.
89	139	6	They also say, These cattle and fruits of the earth are sacred; none shall eat thereof but who we pleaset (according to their imagination); and there are cattle whose backs are forbidden to be rode on, or laden with burdens;u and there are cattle on which they commemorate not the name of GOD when they slay them;x devising a lie against him; God shall reward them for that which they falsely devise.	t That is, those who serve our idols, and are of the male sex; for the women were not allowed to eat of them.6 6 Idem. u Which they superstitiously exempted from such services, in some particular cases, as they did the Bahîra, the Sâïba, and the Hâmi.7 7 See cap. 5, p. 86, and Prelim. Disc. Sect. V. x See c. 5, p. 73.				They also say, "These cattle and fruits are sacred: none may taste them but whom we please:" so deem they–"And there are cattle, whose backs should be exempt from labour." And there are cattle over which they do not pronounce the name of God: inventing in all this a lie against Him. For their inventions shall He reward them.
89	140	6	And they say, That which is in the bellies of these cattley is allowed to our males to eat, and is forbidden to our wives: but if it prove abortive, they they are both partakers thereof.z God shall give them the reward of their attributing these things to him: he is knowing and wise.	y That is, the foetus or embryos of the Bahîra and the Sâïba, which shall be brought forth alive. z For if those cattle cast their young, the women might eat thereof as well as the men.				And they say, "That which is in the wombs of these cattle is allowed to our males, and forbidden to our wives;" but if it prove abortive, both partake of it. God shall reward them for their distinctions! Knowing, Wise is He.
89	141	6	They are utterly lost who have slain their children foolishly,a without knowledge;b and have forbidden that which GOD hath given them for food, devising a lie against GOD. They have erred, and were not rightly directed.	a See above, note r. b Not having a due sense of GOD’S providence.				Lost are they who, in their ignorance, have foolishly slain their children, and have forbidden that which God hath given them for food, devising an untruth against God! Now have they erred; and they were not rightly guided.
89	142	6	He it is who produceth gardens of vines, both those which are supported on trails of wood, and those which are not supported,c and palm-trees, and the corn affording various food, and olives, and pomegranates, alike and unlike unto one another. Eat of their fruit, when they bear fruit, and pay the due thereof on the day whereon ye shall gather it;d but be not profuse,e for GOD loveth not those who are too profuse.	c Or, as some choose to interpret the words, Trees or plants which are planted by the labour of man, and those which grow naturally in the deserts and on mountains. d That is, give alms thereof to the poor. And these alms, as al Beidâwi observes, were what they used to give before the Zacât, or legal alms, was instituted, which was done after Mohammed had retired from Mecca, where this verse was revealed. Yet some are of another opinion, and for this very reason will have the verse to have been revealed at Medina. e i.e., Give not so much thereof in alms as to leave your own families in want, for charity begins at home.				He it is who produceth gardens of the vine trellised and untrellised, and the palm trees, and the corn of various food, and olives, and pomegranates, like and unlike. Eat of their fruit when they bear fruit, and pay the due thereof on the day of its ingathering: and be not prodigal, for God loveth not the prodigal.
89	143	6	And God hath given you some cattle fit for bearing of burdens, and some fit for slaughter only. Eat of what GOD hath given you for food; and follow not the steps of Satan, for he is your declared enemy.					And there are cattle for burdens and for journeys. Eat of what God hath given you for food; and follow not the steps of Satan, for he is your declared enemy.
89	144	6	Four pairf of cattle hath God given you; of sheep one pair, and of goats one pair. Say unto them, Hath God forbidden the two males, of sheep and of goats, or the two females; or that which the wombs of the two females contain? Tell me with certainty, if ye speak truth.	f Or, literally, eight males and females paired together; that is, four of each sex, and two of every distinct kind.				You have four sorts of cattle in pairs: of sheep a pair, and of goats a pair. SAY: Hath He forbidden the two males or the two females; or that which the wombs of the two females enclose? Tell me with knowledge, if ye speak the truth:
89	145	6	And of camels hath God given you one pair, and of oxen one pair. Say, Hath he forbidden the two males of these, or the two females; or that which the wombs of the two females contain?g Were ye present when GOD commanded you this? And who is more unjust than he who deviseth a lie against GOD,h that he may seduce men without understanding? Verily GOD directed not unjust people.	g In this passage Mohammed endeavours to convince the Arabs of their superstitious folly in making it unlawful, one while, to eat the males of these four kinds of cattle; another while, the females; and at another time, their young.1 1 Al Beidâwi. h The person particularly intended here, some say, was Amru Ebn Lohai, king of Hejâz, a great introducer of idolatry and superstition among the Arabs.2 2 Idem. See Prelim. Disc. p. 15, and Pocock Spec. p. 80.				And of camels a pair, and of oxen a pair. SAY: Hath He forbidden the two males or the two females; or that which the wombs of the two females enclose?36 Were ye witnesses when God enjoined you this? Who then is more wicked than he who, in his ignorance, inventeth a lie against God, to mislead men? God truly guideth not the wicked.	36 Comp. Sura [cxiv.] v. 102.
89	146	6	Say, I find not in that which hath been revealed unto me anything forbidden unto the eater, that he eat it not, except it be that which dieth of itself, or blood poured forth,i or swine's flesh: for this is an abomination: or that which is profane, having been slain in the name of some other than of GOD. But whoso shall be compelled by necessity to eat of these things, not lusting, nor wilfully transgressing, verily thy LORD will be gracious unto him and merciful.	i That is, fluid blood; in opposition to what the Arabs suppose to be also blood, but not fluid, as the liver and the spleen.3 3 Al Beidâwi, Jallalo’ddin.				SAY: I find not in what hath been revealed to me aught forbidden to the eater to eat, except it be that which dieth of itself, or blood poured forth, or swine's flesh; for this is unclean or profane, being slain in the name of other than God. But whoso shall be a forced partaker, if it be without wilfulness, and not in transgression,–verily, thy Lord is Indulgent, Merciful!
89	147	6	Unto the Jews did we forbid every beast having an undivided hoof; and of bullocks and sheep, we forbade them the fat of both; except that which should be on their backs, or their inwards,k or which should be intermixed with the bone.l This have we rewarded them with, because of their iniquity; and we are surely speakers of truth.	k See Levit. vii. 23, and iii. 16. l viz., The fat of the rumps or tails of sheep, which are very large in the east, a small one weighing ten or twelve pounds, and some no less than threescore.				To the Jews did we forbid every beast having an entire hoof, and of both bullocks and sheep we forbade them the fat, save what might be on their backs, or their entrails, and the fat attached to the bone. With this have we recompensed them, because of their transgression: and verily, we are indeed equitable.
89	148	6	If they accuse thee of imposture, say, Your LORD is endued with extensive mercy; but his severity shall not be averted from wicked people.					If they treat thee as an impostor, then SAY: Your Lord is of all-embracing mercy: but his severity shall not be turned aside from the wicked.
89	149	6	The idolaters will say, If GOD had pleased, we had not been guilty of idolatry, neither our fathers; and pretend that we have not forbidden them anything. Thus did they who were before them accuse the prophets of imposture, until they tasted our severe punishment. Say, Is there with you any certain knowledge of what ye allege, that ye may produce it unto us? Ye follow only a false imagination; and ye utter only lies.					They who add gods to God will say, "If God had pleased, neither we nor our fathers had given him companions, nor should we have interdicted anything." Thus did they who flourished before them charge with imposture, until they had tasted our severity! SAY: Have ye any knowledge that ye can produce to us? Verily, ye follow only a conceit: ye utter only lies!
89	150	6	Say, therefore, Unto GOD belongeth the most evident demonstration; for if he had pleased, he had directed you all.					SAY: Peremptory proof is God's! Had He pleased He had guided you all aright.
89	151	6	Say, Produce your witnesses, who can bear testimony that GOD hath forbidden this. But if they bear testimony of this, do not thou bear testimony with them, nor do thou follow the desires of those who accuse our signs of falsehood, and who believe not in the life to come, and equalize idols with their LORD.					SAY: Bring hither your witnesses who can witness that God hath forbidden these animals; but if they bear witness, witness not thou with them, nor witness to the conceits of those who charge our signs with falsehood, and who believe not in the life to come, and give equals to our Lord.
89	152	6	Say, Come;m I will rehearse that which your LORD hath forbidden you; that is to say, that ye be not guilty of idolatry, and that ye show kindness to your parents, and that ye murder not your children for fear lest ye be reduced to poverty; we will provide for you and them; and draw not near unto heinous crimes,n neither openly nor in secret; and slay not the soul which God hath forbidden you to slay, unless for a just cause.o This hath he enjoined you that ye may understand.	m This and the two following verses Jallalo’ddin supposes to have been revealed at Medina. n The original word signifies peculiarly fornication and avarice. o As for murder, apostacy, or adultery.4 4 Al Beidâwi.				SAY: Come, I will rehearse what your Lord hath made binding on you–that ye assign not aught to Him as partner; and that ye be good to your parents; and that ye slay not your children, because of poverty: for them and for you will we provide:37 and that ye come not near to pollutions, outward or inward:38 and that ye slay not anyone whom God hath forbidden you, unless for a just cause. This hath he enjoined on you, to the intent that ye may understand.	37 Comp. Sura xvii. 33, p. 167. 38 See verse 120 above.
89	153	6	And meddle not with the substance of the orphan, otherwise than for the improving thereof, until he attain his age of strength: and use a full measure, and a just balance. We will not impose a task on any soul beyond its ability. And when ye pronounce judgment observe justice, although it be for or against one who is near of kin, and fulfil the covenant of GOD. This hath God commanded you, that ye may be admonished;					And come not nigh to the substance of the orphan, but to improve it, until he come of age: and use a full measure, and a just balance: We will not task a soul beyond its ability. And when ye give judgment, observe justice, even though it be the affair of a kinsman, and fulfil the covenant of God. This hath God enjoined you for your monition–
89	154	6	and that ye may know that this is my right way: therefore follow it, and follow not the path of others, lest ye be scattered from the path of God. This hath he commanded you that ye may take heed.					And, "this is my right way." Follow it then; and follow not other paths lest ye be scattered from His path. This hath he enjoined you, that ye may fear Him.
89	155	6	We gave also unto Moses the book of the law; a perfect rule unto him who should do right, and a determination concerning all things needful, and a direction, and mercy; that the children of Israel might believe the meeting of their LORD.					Then39 gave we the Book to Moses–complete for him who should do right, and a decision for all matters, and a guidance, and a mercy, that they might believe in the meeting with their Lord.	39 This very abrupt transition to Jewish history seems to indicate that a passage between this and the preceding verse is lost.
89	156	6	And this book which we have now sent down is blessed; therefore follow it, and fear God that ye may obtain mercy:					Blessed, too, this Book which we have sent down. Wherefore follow it and fear God, that ye may find mercy:
89	157	6	lest ye should say, The scriptures were only sent down unto two peoplep before us; and we neglected to peruse them with attention:q	p That is, the Jews and the Christians. q Either because we knew nothing of them, or did not understand the language wherein they were written.				Lest ye should say, "The Scriptures were indeed sent down only unto two peoples before us, but we were not able to go deep into their studies:"40	40 Lit. we were careless of their studies
89	158	6	or lest ye should say, If a book of divine revelations had been sent down unto us, we would surely have been better directed than they.r And now hath a manifest declaration come unto you from your LORD, and a direction and mercy: and who is more unjust than he who deviseth lies against the signs of GOD, and turneth aside from them? We will reward those who turn aside from our signs with a grievous punishment, because they have turned aside.	r Because of the acuteness of our wit, the clearness of our understanding, and our facility of learning sciences–as appears from our excelling in history, poetry, and oratory, notwithstanding we are illiterate people.5 5 Idem.				Or lest ye should say, "If a book had been sent down to us, we had surely followed the guidance better than they." But now hath a clear exposition come to you from your Lord, and a guidance and a mercy. Who then is more wicked than he who treateth the signs of God as lies, and turneth aside from them? We will recompense those who turn aside from our signs with an evil punishment, because they have turned aside.
89	159	6	Do they wait for any other than that the angels should come unto them, to part their souls from their bodies; or that thy LORD should come to punish them; or that some of the signs of thy LORD should come to pass, showing the day of judgment to be at hand?s On the day whereon some of thy LORD'S signs shall come to pass, its faith shall not profit a soul which believed not before, or wrought not good in its faith.t Say, Wait ye for this day; we surely do wait for it.	s Al Beidâwi, from a tradition of Mohammed, says that ten signs will precede the last day, viz., the smoke, the beast of the earth, an eclipse in the east, another in the west, and a third in the peninsula of Arabia, the appearance of anti-Christ, the sun’s rising in the west, the eruption of Gog and Magog, the descent of Jesus on earth, and fire which shall break forth from Aden.1 1 See the Prelim. Disc. Sect. IV. p. 62, &c. t For faith in the next life will be of no advantage to those who have not believed in this; nor yet faith in this life without good works.				What wait they for, but the coming of the angels to them, or the coming of thy Lord Himself, or that some of the sings of the Lord should come to pass? On the day when some of thy Lord's signs shall come to pass, its faith shall not profit a soul which believed not before, nor wrought good works in virtue of its faith. SAY: Wait ye. Verily, we will wait also.
89	160	6	They who make a division in their religion,u and become sectaries, have thou nothing to do with them; their affair belongeth only unto GOD. Hereafter shall he declare unto them that which they have done.	u That is, who believe in part of it, and disbelieve other parts of it, or who form schisms therein. Mohammed is reported to have declared that the Jews were divided into seventy-one sects, and the Christians into seventy-two; and that his own followers would be split into seventy-three sects; and that all of them would be damned, except only one of each.2 2 Al Beidâwi.				As to those who split up their religion and become sects, have thou nothing to do with them: their affair is with God only. Hereafter shall he tell them what they have done.
89	161	6	He who shall appear with good works, shall receive a tenfold recompense for the same; but he who shall appear with evil works, shall receive only an equal punishment for the same; and they shall not be treated unjustly.					He who shall present himself with good works shall receive a tenfold reward; but he who shall present himself with evil works shall receive none other than a like punishment: and they shall not be treated unjustly.
89	162	6	Say, Verily my LORD hath directed me into a right way, a true religion, the sect of Abraham the orthodox; and he was no idolater.					SAY: As for me, my Lord hath guided me into a straight path; a true religion, the creed of Abraham, the sound in faith; for he was not of those who join gods with God.
89	163	6	Say, Verily my prayers, and my worship, and my life, and my death are dedicated unto GOD, the LORD of all creatures: he hath no companion. This have I been commanded: I am the first Moslem.x	x See before, p. 90.				SAY: My prayers and my worship and my life and my death are unto God, Lord of the Worlds. He hath no associate. This am I commanded, and I am the first of the Muslims.
89	164	6	Say, shall I desire any other LORD besides GOD? since he is the LORD of all things; and no soul shall acquire any merits or demerits but for itself; and no burdened soul shall bear the burden of another.y Moreover unto your LORD shall ye return; and he shall declare unto you that concerning which ye now dispute.	y This was revealed in answer to the pressing instances of the idolaters, who offered to take the crime upon themselves, if Mohammed would conform to their worship.3 3 Idem.	Summons of the Lord of Hosts (Súriy-Haykal, paragraph 237) link A Traveler’s Narrative, p. 72 link	BWC: None shall bear the burden of another. EGB: None shall bear the burden of another.		SAY: Shall I seek any other Lord than God, when He is Lord of all things? No soul shall labour but for itself; and no burdened one shall bear another's burden. At last ye shall return to your Lord, and he will declare that to you about which you differ.
89	165	6	It is he who hath appointed you to succeed your predecessors in the earth, and hath raised some of you above others by various degrees of worldly advantages, that he might prove you by that which he hath bestowed on you. Thy LORD is swift in punishing; and he is also gracious and merciful.					And it is He who hath made you the successors of others on the earth, and hath raised some of you above others by various grades, that he may prove you by his gifts. Verily thy Lord is swift to punish. But He is also Gracious, Merciful!
87	0	7
87	0	7
87	0	7	CHAPTER VII					SURA VII.–AL ARAF [LXXXVII.]
87	0	7	ENTITLED, AL ARAF;z REVEALED AT MECCA.a	z Al Arâf signifies the partition between paradise and hell, which is mentioned in this chapter.1 1 See the Prelim. Disc. Sect. IV. p. 74. a Some, however, except five or eight verses, begin at these words, And ask them concerning the city, &c.				MECCA.–205 Verses
87	0	7	IN THE NAME OF THE MOST MERCIFUL GOD.					In the Name of God, the Compassionate, the Merciful
87	1	7	AL. M. S.b A book hath been sent down unto thee: and therefore let there be no doubt in thy breast concerning it; that thou mayest preach the same, and that it may be an admonition unto the faithful.	b The signification of those letters the more sober Mohammedans confess GOD alone knows. Some, however, imagine they stand for Allah, Gabriel, Mohammed, on whom be peace.				ELIF. LAM. MIM. SAD.1 A Book hath been sent down to thee: therefore let there be no difficulty in thy breast concerning it: to the intent that thou mayest warn thereby, and that it may be a monition to the faithful.	1 The initial letters, it has been conjectured, of (Amara li Muhammad sahdiq), thus spake to me Muhammad the truthful. But see Sura 1xviii. p. 32. The first part of this Sura was perhaps revealed when the Arabians were assembled at the Pilgrimage. See verse 29.
87	2	7	Follow that which hath been sent down unto you from your LORD; and follow no guides besides him: how little will ye be warned!					Follow ye what hath been sent down to you from your Lord; and follow no masters beside Him. How little will ye be monished!
87	3	7	How many cities have we destroyed; which our vengeance overtook by night,c or while they were reposing themselves at noon-day!d And their supplication, when our punishment came upon them,	c As it did the inhabitants of Sodom and Gomorrah, to whom Lot was sent. d As happened to the Midianites, to whom Shoaib preached.				How many cities have we destroyed! By night, or while they were in their midday slumber, did our wrath reach them!
87	4	7	was no other than that they said, Verily we have been unjust.					And what was their cry when our wrath reached them, but to say, "Verily, we have been impious."
87	5	7	We will surely call those to an account, unto whom a prophet hath been sent; and we will also call those to account who have been sent unto them.					Surely, therefore, will we call those to account, to whom an Apostle hath been sent, and of the sent ones themselves will we certainly demand a reckoning.
87	6	7	And we will declare their actions unto them with knowledge; for we are not absent from them.					And with knowledge will we tell them of their deeds, for we were not absent from them.
87	7	7	The weighing of men's actions on that day shall be just;e and they whose balances laden with their good works shall be heavy, are those who shall be happy;	e See the Prelim. Disc. Sect. IV. p. 69.	Memorials of the Faithful (pp. 180-191, Shamsu'd-Duhá) link			The weighing2 on that day, with justice! and they whose balances shall be heavy, these are they who shall be happy.	2 A figure of frequent occurence in the Talmud. See Tr. Rosh. Haschana, 17a.
87	8	7	but they whose balances shall be light, are those who have lost their souls, because they injured our signs.					And they whose balances shall be light, these are they who have lost their souls, for that to our signs they were unjust:
87	9	7	And now have we placed you on the earth, and have provided you food therein: but how little are ye thankful!					And now have we stabilished you on the earth, and given you therein the supports of life. How little do ye give thanks!
87	10	7	We created you, and afterwards formed you; and then said unto the angels, Worship Adam; and they all worshipped him, except Eblis, who was not one of those who worshipped.f	f See chapter 2, p. 5, &c.				We created you; then fashioned you; then said we to the angels, "Prostrate yourselves unto Adam: and they prostrated them all in worship, save Eblis: He was not among those who prostrated themselves.
87	11	7	God said unto him, What hindered thee from worshipping Adam, since I had commanded thee? He answered, I am more excellent than he: thou hast created me of fire, and hast created him of clay.					To him said God: "What hath hindered thee from prostrating thyself in worship at my bidding?" He said, "Nobler am I than he: me hast thou created of fire; of clay hast thou created him."
87	12	7	God said, Get thee down therefore from paradise; for it is not fit that thou behave thyself proudly therein: get thee hence; thou shalt be one of the contemptible.					He said, "Get thee down hence: Paradise is no place for thy pride: Get thee gone then; one of the despised shalt thou be."
87	13	7	He answered, Give me respite until the day of resurrection.					He said, "Respite me till the day when mankind shall be raised from the dead."
87	14	7	God said, Verily thou shalt be one of those who are respited.g	g As the time till which the devil is reprieved is not particularly expressed, the commentators suppose his request was not wholly granted; but agree that he shall die, as well as other creatures, at the second sound of the trumpet.2 2 Al Beidâwi. See the Prelim. Disc. Sect. IV. p. 65, and D’Herbelot, Bibl. Orient. Art. Eblis.				He said, "One of the respited shalt thou be."
87	15	7	The devil said, Because thou hast depraved me, I will lay wait for men in thy strait way;					He said, "Now, for that thou hast caused me to err, surely in thy straight path will I lay wait for them:
87	16	7	then will I come upon them from before, and from behind, and from their right hands, and from their left;h and thou shalt not find the greater part of them thankful.	h i.e., I will attack them on every side that I shall be able. The other two ways, viz., from above and from under their feet, are omitted, say the commentators, to show that the devil’s power is limited.3 3 Al Beidâwi.				Then will I surely come upon them from before, and from behind, and from their right hand, and from their left, and thou shalt not find the greater part of them to be thankful."
87	17	7	God said unto him, Get thee hence, despised, and driven far away: verily whoever of them shall follow thee, I will surely fill hell with you all:					He said, "Go forth from it, a scorned, a banished one! Whoever of them shall follow thee, I will surely fill hell with you, one and all.
87	18	7	but as for thee, O Adam, dwell thou and thy wife in paradise; and eat of the fruit thereof wherever ye will; but approach not this tree, lest ye become of the number of the unjust.					And, O Adam! dwell thou and thy wife in Paradise, and eat ye whence ye will, but to this tree approach not, lest ye become of the unjust doers."
87	19	7	And Satan suggested to them both, that he would discover unto them their nakedness, which was hidden from them; and he said, Your LORD hath not forbidden you this tree, for any other reason but lest ye should become angels, or lest ye become immortal.					Then Satan whispered them to shew them their nakedness, which had been hidden from them both. And he said, "This tree3 hath your Lord forbidden you, only lest ye should become angels, or lest ye should become immortals."	3 Comp. Sura xx. 118, p. 101.
87	20	7	And he sware unto them, saying, Verily I am one of those who counsel you aright.					And he sware to them both, "Verily I am unto you one who counselleth aright."
87	21	7	And he caused them to fall through deceit.i And when they had tasted of the tree, their nakedness appeared unto them;k and they began to join together the leaves of paradise,l to cover themselves. And their LORD called to them, saying, Did I not forbid you this tree: and did I not say unto you, Verily Satan is your declared enemy?	i The Mohammedan gospel of Barnabas tells us that the sentence which GOD pronounced on the serpent for introducing the devil into paradise4 was, that he should not only be turned out of paradise, but that he should have his legs cut off by the angel Michael, with the sword of GOD; and that the devil himself, since he had rendered our first parents unclean, was condemned to eat the excrements of them and all their posterity; which two last circumstances I do not remember to have read elsewhere. The words of the manuscript are these: Y llamó [Dios] a la serpiente, y a Michael, aquel que tiene la espada de Dios, y le dixo; Aquesta sierpe es acelerada, echala la primera del parayso, y cortale las piernas, y si quisiere caminar, arrastrara la vida por tierra. Y llamó à Satanas, el qual vino riendo, y dixole; Porque tu reprobo has engañado a aquestos, y los has hecho immundos? Yo quiero que toda immundicia suya, y de todos sus hijos, en saliendo de sus cuerpos entre por tu boca, porque en verdad ellos haran penitencia, y tu quedaras harto de immundicia. 4 See the notes to cap. 2, p. 5. k Which they had not perceived before; being clothed, as some say, with light, or garments of paradise, which fell from them on their disobedience. Yahya imagines their nakedness was hidden by their hair.5 5 Idem. l Which it is said were fig-leaves.6 6 Idem.				So he beguiled them by deceits: and when they had tasted of the tree, their nakedness appeared to them, and they began to sew together upon themselves the leaves of the garden. And their Lord called to them, "Did I not forbid you this tree, and did I not say to you, 'Verily, Satan is your declared enemy.' "
87	22	7	They answered, O LORD, we have dealt unjustly with our own souls; and if thou forgive us not, and be not merciful unto us, we shall surely be of those who perish.					They said, "O our Lord! With ourselves have we dealt unjustly: if thou forgive us not and have pity on us, we shall surely be of those who perish."
87	23	7	God said, Get ye down, the one of you an enemy unto the other; and ye shall have a dwelling-place upon the earth, and a provision for a season.					He said, "Get ye down, the one of you an enemy4 to the other; and on earth shall be your dwelling, and your provision for a season."	4 Gen. iii. 15.
87	24	7	He said, Therein shall ye live, and therein shall ye die, and from thence shall ye be taken forth at the resurrection.					He said, "On it shall ye live, and on it shall ye die, and from it shall ye be taken forth."
87	25	7	O children of Adam, we have sent down unto you apparel,m to conceal your nakedness, and fair garments; but the clothing of piety is better. This is one of the signs of God; that peradventure ye may consider.	m Not only proper materials, but also ingenuity of mind and dexterity of hand to make use of them.7 7 Idem.				O children of Adam! now have we sent down to you raiment to hide your nakedness, and splendid garments; but the raiment of piety–this is best. This is one of the signs of God, that man haply may reflect.
87	26	7	O children of Adam, let not Satan seduce you, as he expelled your parents out of paradise, by stripping them of their clothing, that he might show them their nakedness: verily he seeth you, both he and his companions, whereas ye see not them.n We have appointed the devils to be patrons of those who believe not:	n Because of the subtlety of their bodies, and their being void of all colour.8 8 Jallalo’ddin.				O children of Adam! let not Satan bring you into trouble, as he drove forth your parents from the Garden, by despoiling them of their raiment, that he might cause them to see their nakedness: He truly seeth you, he and his comrades, whence ye see not them. Verily, we have made the Satans tutelars of those who believe not.
87	27	7	and when they commit a filthy action, they say, We found our fathers practising the same; and GOD hath commanded us to do it. Say, Verily GOD commandeth not filthy actions. Do ye speak concerning GOD that which ye know not?					And when the wicked commit some filthy deed, they say, "We found our fathers practising it, and to us hath God commanded it"–SAY: God enjoineth not filthy deeds. Will ye speak of God ye know not what?
87	28	7	Say, My LORD hath commanded me to observe justice; therefore set your faces to pray at every place of worship, and call upon him, approving unto him the sincerity of your religion. As he produced you at first, so unto him shall ye return. A part of mankind hath he directed; and a part hath been justly led into error, because they have taken the devils for their patrons besides GOD, and imagine they are rightly directed.					SAY: My Lord hath enjoined what is right. Turn your faces therefore towards every place where he is worshipped5 and call upon him with sincere religion. As he created you, to him shall ye return: some hath he guided, and some hath he justly left in error, because they have taken the Satans as their tutelars beside God, and have deemed that they were guided aright.	5 Lit. towards each Mosque, i.e. towards the kibla of each Mosque. The word mosque, mesjid, however, is usually applied only to that of Mecca. The common term in use for larger places of worship is djami, a word unknown, in that sense, to the Koran.
87	29	7	O children of Adam, take your decent apparel at every place of worship,o and eat and drink,p but be not guilty of excess; for he loveth not those who are guilty of excess.	o This passage was revealed to reprove an immodest custom of the pagan Arabs, who used to encompass the Caaba naked, because clothes, they said, were the signs of their disobedience to GOD.1 The Sonna orders that, when a man goes to prayers, he should put on his better apparel, out of respect to the divine majesty before whom he is to appear. But as the Mohammedans think it indecent, on the one hand, to come into GOD’S presence in a slovenly manner, so they imagine, on the other, that they ought not to appear before him in habits too rich or sumptuous, and particularly in clothes adorned with gold or silver, lest they should seem proud. 1 idem, al Beidâwi. p The sons of Amer, it is said, when they performed the pilgrimage to Mecca, used to eat no more than was absolutely necessary, and that not of the more delicious sort of food neither, which abstinence they looked upon as a piece of merit, but they are here told the contrary.2 2 Idem.				O children of Adam! wear your goodly apparel when ye repair to any mosque,6 and eat ye and drink; but exceed not, for He loveth not those who exceed.	6 For full information as to the clothing of the ancient Arabians see Freyt. Einl. pp. 295 327. The Koreisch (we are told in Sirat Arrasul, fol. 26, and Beidh.), in order to instil a deep respect for the Caaba and other holy places into the minds of the Arabians, had forbidden all food during the processions, and required that no clothes, except those borrowed from Meccans, should be worn, or that those who wore their own should devote them to God as holy vestments. The consequence was that most of the pilgrims visited the holy places in perfect nudity. Hence the precept in the text.
87	30	7	Say, Who hath forbidden the decent apparel of GOD, which he hath produced for his servants, and the good things which he hath provided for food? Say, these things are for those who believe, in this present life, but peculiarly on the day of resurrection.q Thus do we distinctly explain our signs unto people who understand.	q Because then the wicked, who also partook of the blessings of this life, will have no share in the enjoyments of the next.				SAY: Who hath prohibited God's goodly raiment, and the healthful viands which He hath provided for his servants? SAY: These are for the faithful in this present life, but above all on the day of the resurrection. Thus make we our signs plain for people of knowledge.
87	31	7	Say, Verily my LORD hath forbidden filthy actions, both that which is discovered thereof, and that which is concealed, and also iniquity, and unjust violence; and hath forbidden you to associate with GOD that concerning which he hath sent you down no authority, or to speak of GOD that which ye know not.					SAY: Truly my Lord hath forbidden filthy actions whether open or secret, and iniquity, and unjust violence, and to associate with God that for which He hath sent down no warranty, and to speak of God that ye know not.
87	32	7	Unto every nation there is a prefixed term; therefore when their term is expired, they shall not have respite for an hour, neither shall they be anticipated.					Every nation hath its set time. And when their time is come, they shall not retard it an hour; and they shall not advance it.
87	33	7	O children of Adam, verily apostles from among you shall come unto you, who shall expound my signs unto you: whosoever therefore shall fear God and amend, there shall come no fear on them, neither shall they be grieved.					O children of Adam! there shall come to you Apostles from among yourselves, rehearsing my signs to you; and whoso shall fear God and do good works, no fear shall be upon them, neither shall they be put to grief.
87	34	7	But they who shall accuse our signs of falsehood, and shall proudly reject them, they shall be the companions of hell fire; they shall remain therein forever.					But they who charge our signs with falsehood, and turn away from them in their pride, shall be inmates of the fire: for ever shall they abide therein.
87	35	7	And who is more unjust than he who deviseth a lie concerning GOD, or accuseth his signs of imposture? Unto these shall be given their portion of worldly happiness, according to what is written in the book of God's decrees, until our messengersr come unto them, and shall cause them to die; saying, Where are the idols which ye called upon, besides GOD? They shall answer, They have disappeared from us. And they shall bear witness against themselves that they were unbelievers.	r viz., The angel of death and his assistants.				And who is worse than he who deviseth a lie of God, or treateth our signs as lies? To them shall a portion here below be assigned in accordance with the Book of our decrees, until the time when our messengers,7 as they receive their souls, shall say, "Where are they on whom ye called beside God?" They shall say: "Gone from us." And they shall witness against themselves that they were infidels.	7 The Angels of Death.
87	36	7	God shall say unto them at the resurrection, Enter ye with the nations which have preceded you, of genii and of men, into hell fire; so often as one nation shall enter, it shall curse its sister,s until they shall all have successively entered therein. The latter of them shall say of the former of them: O LORD, these have seduced us; therefore inflict on them a double punishment of the fire of hell. God shall answer, It shall be doubled unto all:t but ye know it not:	s That is, the nation whose example betrayed them into their idolatry and other wickedness. t Unto those who set the example, because they not only transgressed themselves, but were also the occasion of the others’ transgression; and unto those who followed them, because of their own infidelity and their imitating an ill example.1 1 Idem.				He shall say, "Enter ye into the Fire with the generations of Djinn and men who have preceded you. So oft as a fresh generation entereth, it shall curse its sister, until when they have all reached it, the last comers shall say to the former, 'O our Lord! these are they who led us astray: assign them therefore a double torment of the fire:"' He will say, "Ye shall all have double." But of this are ye ignorant.
87	37	7	and the former of them shall say unto the latter of them, Ye have not therefore any favor above us; taste the punishment for that which ye have gained.					And the former of them shall say to the latter, "What advantage have ye over us? Taste ye therefore the torment for that which ye have done."
87	38	7	Verily they who shall charge our signs with falsehood, and shall proudly reject them, the gates of heaven shall not be opened unto them,u neither shall they enter into paradise, until a camel pass through the eye of a needle,x and thus will we reward the wicked doers.	u That is, when their souls shall, after death, ascend to heaven, they shall not be admitted, but shall be thrown down into the dungeon under the seventh earth.2 2 Jallalo’ddin. See the Prelim. Disc. ubi sup. p. 61. x This expression was probably taken from our Saviour’s words in the gospel,3 though it be proverbial in the east. 3 Matth. xix. 24				Verily, they who have charged our signs with falsehood and have turned away from them in their pride, Heaven's gates shall not be opened to them, nor shall they enter Paradise, until the camel8 passeth through the eye of the needle. After this sort will we recompense the transgressors.	8 Comp. Matth. xix. 24; Mark x. 25; Luke xviii. 25. By the change of a single vowel in the Arabic word for camel, we obtain the rendering, cable. In the Rabbinic form of the proverb, however, the elephant is substituted for the camel, which confirms the usual rendering and reading.
87	39	7	Their couch shall be in hell, and over them shall be coverings of fire; and thus will we reward the unjust.					They shall make their bed in Hell, and above them shall be coverings of fire! After this sort will we recompense the evil doers.
87	40	7	But they who believe, and do that which is right (we will not load any soul but according to its ability,) they shall be the companions of paradise; they shall remain therein forever.					But as to those who have believed and done the things which are right (we will lay on no one a burden beyond his power) These shall be inmates of Paradise: for ever shall they abide therein;
87	41	7	And we will remove all grudges from their minds;y rivers shall run at their feet, and they shall say, Praised be GOD, who hath directed us unto this felicity, for we should not have been rightly directed, if GOD had not directed us; now are we convinced by demonstration that the Apostles of our LORD came unto us with truth. And it shall be proclaimed unto them, This is paradise, whereof ye are made heirs, as a reward for that which ye have wrought.	y So that, whatever differences or animosities there had been between them in their lifetime, they shall now be forgotten, and give place to sincere love and amity. This Ali is said to have hoped would prove true to himself and his inveterate enemies, Othmân, Telha, and al Zobeir.4 4 Al Beidâwi.				And we will remove whatever rancour was in their bosoms: rivers shall roll at their feet: and they shall say, "Praise be to God who hath guided us hither! We had not been guided had not God guided us! Of a surety the Apostles of our Lord came to us with truth." And a voice shall cry to them, "This is Paradise, of which, as the meed of your works, ye are made heirs."
87	42	7	And the inhabitantsz of paradise shall call out to the inhabitants of hell fire, saying, Now have we found that which our LORD promised us to be true: have ye also found that which your LORD promised you to be true? They shall answer, Yea. And a criera shall proclaim between them, The curse of GOD shall be on the wicked;	z Literally, the companions. a This crier, some say, will be the angel Israfil.				And the inmates of Paradise shall cry to the inmates of the fire, "Now have we found what our Lord promised us to be true. Have ye too found what your Lord promised you to be true?" And they shall answer, "Yes." And a Herald shall proclaim between them: "The curse of God be upon the evil doers,
87	43	7	who turn men aside from the way of GOD, and seek to render it crooked, and who deny the life to come.					Who turn men aside from the way of God, and seek to make it crooked, and who believe not in the life to come!"
87	44	7	And between the blessed and the damned there shall be a veil; and men shall stand on Al Arâfb who shall know every one of them by their marks;c and shall call unto the inhabitants of paradise, saying, Peace be upon you: yet they shall not enter therein, although they earnestly desire it.d	b Al Arâf is the name of the wall or partition which, as Mohammed taught, will separate paradise from hell.5 But as to the persons who are to be placed thereon the commentators differ, as has been elsewhere observed.6 5 See the Prelim. Disc. Sect. IV. p. 74. 6 See ibid. c i.e., Who shall distinguish the blessed from the damned by their proper characteristics; such as the whiteness and splendour of the faces of the former, and the blackness of those of the latter.1 1 Al Beidâwi. d From this circumstance, it seems that their opinion is the most probable who make this intermediate partition a sort of purgatory for those who, though they deserve not to be sent to hell, yet have not merits sufficient to gain them immediate admittance into paradise, and will be tantalized here for a certain time with a bare view of the felicity of that place.				And between them shall be a partition; and on the wall AL ARAF9 shall be men who will know all,10 by their tokens, and they shall cry to the inmates of Paradise, "Peace be on you!" but they shall not yet enter it, although they long to do so.	9 "On this wall (the name of which is derived from Arafa, 'to know,' with allusion to the employment of those upon it) will stand those whose good and evil works are equal, and are not, therefore, deserving of either Paradise or Gehenna. The idea, which is analogous to that of Purgatory, may be derived from the Talmud. Thus in the Midrasch on Eccl. vii. 14, 'How much space is there between the two' (Paradise and Hell)? R. Jochanan saith, a wall; R. Acha, a span: others hold them to be so close that a person may see from one into the other." See Plato's Phaed. 62. 10 That is, they will know the inmates of Paradise by their whiteness, and the people of Hell by the blackness of their faces.
87	45	7	And when they shall turn their eyes towards the companions of hell fire, they say, O LORD, place us not with the ungodly people!					And when their eyes are turned towards the inmates of the Fire, they shall say, "O our Lord! place us not with the offending people."
87	46	7	And those who stand on Al Arâf shall call unto certain men,e whom they shall know by their marks, and shall say, What hath your gathering of riches availed you, and that ye were puffed up with pride?	e That is, the chiefs and ringleaders of the infidels.2 2 Idem.				And they who are upon Al Araf shall cry to those whom they shall know by their tokens, "Your amassings and your pride have availed you nothing.
87	47	7	Are these the men on whom ye sware that GOD would not bestow mercy?f Enter ye into paradise; there shall come no fear on you, neither shall ye be grieved.g	f These were the inferior and poorer among the believers, whom they despised in their lifetimes as unworthy of God’s favour. g These words are directed, by an apostrophe, to the poor and despised believers above mentioned. Some commentators, however, imagine these and the next preceding words are to be understood of those who will be confined in al Arâf; and that the damned will, in return for their reproachful speech, swear that they shall never enter paradise themselves; whereupon GOD of his mercy shall order them to be admitted by these words.3 3 Idem				Are these they on whom ye sware God would not bestow mercy? Enter ye11 into Paradise! where no fear shall be upon you, neither shall ye be put to grief."	11 That is, ye believers: to whom the speakers on Al Araf are supposed to turn.
87	48	7	And the inhabitants of hell fire shall call unto the inhabitants of paradise, saying, Pour upon us some water, or of those refreshments which GOD hath bestowed on you.h They shall answer, Verily GOD hath forbidden them unto the unbelievers;	h i.e., Of the other liquors or fruits of paradise. Compare this passage with the parable of Dives and Lazarus.				And the inmates of the fire shall cry to the inmates of Paradise: "Pour upon us some water, or of the refreshments12 God hath given you?" They shall say, "Truly God hath forbidden both to unbelievers,	12 The fruits of Paradise. Comp. Luke xvi. 19.
87	49	7	who made a laughing-stock and a sport of their religion, and whom the life of the world hath deceived: therefore this day will we forget them, as they did forget the meeting of this day, and for that they denied our signs to be from God.					Who made their religion a sport and pastime, and whom the life of the world hath deceived." This day therefore will we forget them, as they forgot the meeting of this their day, and as they did deny our signs.
87	50	7	And now have we brought unto those of Mecca a book of divine revelations: we have explained it with knowledge; a direction and mercy unto people who shall believe.					And now have we brought them the Book: with knowledge have we explained it; a guidance and a mercy to them that believe.
87	51	7	Do they wait for any other than the interpretation thereof?i On the day whereon the interpretation thereof shall come, they who had forgotten the same before shall say, Now are we convinced by demonstration that the messengers of our LORD came unto us with truth: shall we therefore have any intercessors, who will intercede for us? or shall we be sent back into the world, that we may do other works than what we did in our life-time? But now have they lost their souls; and that which they impiously imagined hath fled from them.k	i That is, the event of the promises and menaces therein. k See chapter 6, p. 90, note a.				What have they to wait for now but its interpretation? When its interpretation13 shall come, they who aforetime were oblivious of it shall say, "The Prophets of our Lord did indeed bring the truth; shall we have any intercessor to intercede for us? or could we not be sent back? Then would we act otherwise than we have acted." But they have ruined themselves; and the deities of their own devising have fled from them!	13 The fulfilment of its promises and threats.
87	52	7	Verily, your LORD is GOD, who created the heavens and the earth in six days; and then ascended his throne: he causeth the night to cover the day; it succeedeth the same swiftly: he also created the sun and the moon, and the stars, which are absolutely subject unto his command. Is not the whole creation, and the empire thereof, his? Blessed be GOD, the LORD of all creatures!					Your Lord is God, who in six days created the Heavens and the Earth, and then mounted the throne: He throweth the veil of night over the day: it pursueth it swiftly: and he created the sun and the moon and the stars, subjected to laws by His behest: Is not all creation and its empire His? Blessed be God the Lord of the Worlds!
87	53	7	Call upon your LORD humbly and in secret; for he loveth not those who transgress.l	l Behaving themselves arrogantly while they pray; or praying with an obstreperous voice, or a multitude of words and vain repetitions.1 1 Idem.				Call upon your Lord with lowliness and in secret, for He loveth not transgressors.
87	54	7	And act not corruptly in the earth, after its reformation;m and call upon him with fear and desire: for the mercy of GOD is near unto the righteous.	m i.e., After that GOD hath sent his prophets, and revealed his laws, for the reformation and amendment of mankind.				And commit not disorders on the earth after it hath been well ordered; and call on Him with fear and longing desire: Verily the mercy of God is nigh unto the righteous.
87	55	7	It is he who sendeth the winds, spread abroadn before his mercy,o until they bring a cloud heavy with rain, which we drive into a dead country;p and we cause water to descend thereon, by which we cause all sorts of fruits to spring forth. Thus will we bring forth the dead from their graves;q that peradventure ye may consider.	n Or ranging over a large extent of land. Some copies, instead of noshran, which is the reading I have here followed, have boshran, which signifies good tidings; the rising of the wind in such a manner being the forerunner of rain. o That is, rain. For the east wind, says al Beidâwi, raises the clouds, the north wind drives them together, the south wind agitates them, so as to make the rain fall, and the west wind disperses them again.2 2 Idem. p Or a dry and parched land. q See the Prelim. Disc. Sect. IV.				And He it is who sendeth forth the winds as the heralds of his compassion,14 until they bring up the laden clouds, which we drive along to some dead land and send down water thereon, by which we cause an upgrowth of all kinds of fruit.–Thus will we bring forth the dead. Haply ye will reflect.	14 The rain. Thus, the Rabbins call the rain "the might and power of God," Comp. Tract Tanith, fol. I, and connect it with the Resurrection, Tract Berachoth, fol. 33.
87	56	7	From a good country shall its fruit spring forth abundantly, by the permission of its LORD; but from the land which is bad, it shall not spring forth otherwise than scarcely. Thus do we explain the signs of divine providence unto people who are thankful.		Kitáb-i-Íqán, part II, paragraph 211, p. 191 link	In a rich soil, its plants spring forth abundantly by permission of its Lord, and in that soil which is bad, they spring forth but scantily.		In a rich soil, its plants spring forth abundantly by the will of its Lord, and in that which is bad, they spring forth but scantily. Thus do We diversify our signs for those who are thankful.
87	57	7	We formerly sent Noahr unto his people: and he said, O my people, worship GOD: ye have no other GOD than him.s Verily I fear for you the punishment of the great day.t	r Noah the son of Lamech, according to the Mohammedan writers, was one of the six principal prophets,3 though he had no written revelations delivered to him,4 and the first who appeared after his great-grandfather Edrîs or Enoch. They also say he was by trade a carpenter, which they infer from his building the ark, and that the year of his mission was the fiftieth, or, as others say, the fortieth of his age.5 That Noah was a preacher of righteousness unto the wicked antediluvians is testified by scripture.6 The eastern Christians say that when God ordered Noah to build the ark, he also directed him to make an instrument of wood, such as they make use of at this day in the east, instead of bells, to call the people to church, and named in Arabic Nâkûs, and in modern Greek Semandra; on which he was to strike three times every day, not only to call together the workmen that were building the ark, but to give him an opportunity of daily admonishing his people of the impending danger of the Deluge, which would certainly destroy them if they did not repent.7 Some Mohammedan authors pretend Noah was sent to convert Zohâk, one of the Persian kings of the first race, who refused to hearken to him; and that he afterwards preached GOD’s unity publicly.8 3 See the Prelim. Disc. p. 59. 4 Vide Reland. de Relig. Moh. p. 34. 5 Al Zamakhshari. 6 2 Pet. ii. 5. 7 Eutych. Annal. p. 37. 8 Vide D’Herbal. Bibl. Orient. p. 675. s From these words, and other passages of the Korân where Noah’s preaching is mentioned, it appears that, according to Mohammed’s opinion, a principal crime of the antediluvians was idolatry.9 9 See c. 71, and the Prelim. Disc. Sect. I. p. 14. t viz., Either the day of resurrection, or that whereon the Flood was to begin.				Of old sent We Noah to his people,15 and he said, "O my people! worship God. Ye have no God but Him: indeed I fear for you the chastisement of the great day."	15 The Rabbins in like manner describe the mission of Noah. Comp. Sanhedr. 108. Midr. Rabbah on Gen. par. 30, 33; and on Eccl. 9, 14. See Sura [lxxv.] xi. 40.
87	58	7	The chiefs of his people answered him, We surely perceive thee to be in a manifest error.					The chiefs of his people said, "We clearly see that thou art in a palpable error."
87	59	7	He replied, O my people, there is no error in me; but I am a messenger from the LORD of all creatures.					He said, "There is no error in me, O my people! but I am a messenger from the Lord of the Worlds.
87	60	7	I bring unto you the messages of my LORD; and I counsel you aright: for I know from GOD, that which ye know not.					I bring to you the messages of my Lord, and I give you friendly counsel; for I know from God what ye know not.
87	61	7	Do ye wonder that an admonition hath come unto you from your LORD by a manu from among you, to warn you, that ye may take heed to yourselves, and that peradventure ye may obtain mercy?	u For, said they, if GOD had pleased, he would have sent an angel, and not a man; since we never heard of such an instance in the times of our fathers.10 10 Al Beidâwi.				Marvel ye that a Warning should come to you from your Lord through one of yourselves, that he may warn you, and that ye may fear for yourselves, and that haply ye may find mercy?"
87	62	7	And they accused him of imposture: but we delivered him and those who were with him in the ark,x and we drowned those who charged our signs with falsehood; for they were a blind people.	x That is, those who believed on him, and entered into that vessel with him. Though there be a tradition among the Mohammedans, said to have been received from the prophet himself, and conformable to the scripture, that eight persons, and no more, were saved in the ark, yet some of them report the number variously. One says they were but six, another ten, another twelve, another seventy-eight, and another four-score, half men and half women,1 and that one of them was the elder Jorham,2 the preserver, as some pretend, of the Arabian language.3 1 Al Zamakhshari, Jallalo’ddin, Ebn Shohnah. 2 Idem. See the Prelim. Disc. Sect I. p. 6. 3 Vide Pocock. Orat. Præfix. Carm. Tograi.				But they treated him as a liar: so we delivered him and those who were with him in the ark, and we drowned those who charged our signs with falsehood; for they were a blind people.
87	63	7	And unto the tribe of Ad we sent their brother Hûd.z He said, O my people, worship GOD: ye have no other GOD than him; will ye not fear him?	y Ad was an ancient and potent tribe of Arabs,4 and zealous idolaters.5 They chiefly worshipped four deities, Sâkia, Hâfedha, Râzeka and Sâlema; the first, as they imagined, supplying them with rain, the second preserving them from all dangers abroad, the third providing food for their sustenance, and the fourth restoring them to health when afflicted with sickness,6 according to the signification of the several names. 4 See the Prelim. Disc. Sect. I. p. 5. 5 Abulfeda. 6 Vide D’Herbel. Bibl. Orient. Art. Houd. z Generally supposed to be the same person with Heber;7 but others say he was the son of Abda’llah, the son of Ribâh, the son of Kholûd, the son of Ad, the son of Aws or Uz, the son of Aram, the son of Sem.8 7 See the Prelim. Disc. p. 5. 1 Al Beidâwi.				And to Ad16 we sent their brother Houd.17 "O my people!" said he, "worship God: ye have no other god than Him: Will ye not then fear Him?"	16 The two tribes of Ad and Themoud–the latter of whom is mentioned by Diod. Sic. and Ptolemy–lay to the north of Mecca in the direct line of traffic between the countries to the north and to the south, and both probably disappeared with its cessation, when the Arabs were no longer held in check by the Romans. The traditions adopted by Muhammad attribute this to the divine vengeance, throughout the Koran, and were derived by him from the popular legends of Arabia. See Freyt. Einl. p. 12. 17 On Houd, see Geiger, pp. 113 119. He supposes him to be the Eber of the Bible. But Mr. Muir suggests that both Houd and Saleh may have been persecuted Jewish or Christian emissaries and teachers, whose rejection was thus recast by Muhammad. See note on verse 71.
87	64	7	The chiefs of those among his people who believed not,a answered, Verily we perceive that thou art guided by folly; and we certainly esteem thee to be one of the liars.	a These words were added because some of the principal men among them believed on Hûd, one of whom was Morthed Ebn Saad.9 9 Idem.				Said the unbelieving chiefs among his people, "We certainly perceive that thou art unsound of mind; and we surely deem thee an impostor."
87	65	7	He replied, O my people, I am not guided by folly; but I am a messenger unto you from the LORD of all creatures:					He said, "O my people! it is not unsoundness of mind in me, but I am an Apostle from the Lord of the Worlds.
87	66	7	I bring unto you the messages of my LORD; and I am a faithful counsellor unto you.					The messages of my Lord do I announce to you, and I am your faithful18 counsellor.	18 Or, entrusted, i.e. with the office of apostle.
87	67	7	Do ye wonder that an admonition hath come unto you from your LORD, by a man from among you, that he may warn you? Call to mind how he hath appointed you successors unto the people of Noah,b and hath added unto you in stature largely.c Remember the benefits of GOD, that ye may prosper.	b Dwelling in the habitations of the antediluvians, who preceded them not many centuries, or having the chief sway in the earth after them. For the kingdom of Shedâd, the son of Ad, is said to have extended from the sands of Alaj to the trees of Omân.10 10 Idem. c See the Prelim. Disc. p. 5.				Marvel ye that a warning hath come to you from your Lord through one of yourselves that He may warn you? Remember how he hath made you the successors of the people of Noah, and increased you in tallness of stature. Remember then the favours of God, that it may haply be well with you."
87	68	7	They said, Art thou come unto us, that we should worship GOD alone, and leave the deities which our fathers worshipped? Now bring down that judgment upon us, with which thou threatenest us, if thou speakest truth.					They said, "Art thou come to us in order that we may worship one God alone, and leave what our fathers worshipped? Then bring that upon us with which thou threatenest us, if thou be a man of truth."
87	69	7	Hud answered, Now shall there suddenly fall upon you from your LORD vengeance and indignation. Will ye dispute with me concerning the names which ye have named,d and your fathers; as to which GOD hath not revealed unto you any authority? Do ye wait therefore, and I will be one of those who wait with you.	d That is, concerning the idols and imaginary objects of your worship, to which ye wickedly gave the names, attributes, and honour due to the only true GOD.	Selections from the Writings of the Báb (2 Excerpts from the Qayyúmu'l-Asmá, Chapter LXVIII, within pp. 64-65) link	cf. BWC: Do ye dispute with Me about God by virtue of the names which ye and your fathers have adopted for Him at the promptings of the Evil One?		He said, "Vengeance and wrath shall suddenly light on you from your Lord. Do ye dispute with me about names that you and your fathers have given your idols, and for which God hath sent you down no warranty? Wait ye then, and I too will wait with you."
87	70	7	And we delivered him, and them who believed with him by our mercy; and we cut off the uttermost part of those who charged our signs with falsehood, and were not believers.e	e The dreadful destruction of the Adites we have mentioned in another place,1 and shall only add here some further circumstances of that calamity, and which differ a little from what is there said; for the Arab writers acknowledge many inconsistencies in the histories of these ancient tribes.2 The tribe of Ad having been for their incredulity previously chastised with a three years’ drought, sent Kail Ebn Ithar and Morthed Ebn Saad, with seventy other principal men, to the temple of Mecca to obtain rain. Mecca was then in the hands of the tribe of Amalek whose prince was Moâwiyah Ebn Becr; and he, being without the city when the ambassadors arrived, entertained them there for a month in so hospitable a manner that they had forgotten the business they came about had not the king reminded them of it, not as from himself, lest they should think he wanted to be rid of them, but by some verses which he put into the mouth of a singing woman. At which, being roused from their lethargy, Morthed told them the only way they had to obtain what they wanted would be to repent and obey their prophet; but this displeasing the rest, they desired Moâwiyah to imprison him, lest he should go with them; which being done, Kail with the rest entering Mecca, begged of GOD that he would send rain to the people of Ad. Whereupon three clouds appeared, a white one, a red one, and a black one; and a voice from heaven ordered Kail to choose which he would. Kail failed not to make choice of the last, thinking it to be laden with the most rain; but when this cloud came over them, it proved to be fraught with the divine vengeance, and a tempest broke forth from it which destroyed them all.3 1 Prelim. Disc. p. 5. 2 Al Beidâwi. Vide D’Herbelot, Bibl Orient. Art. Houd. 3 See the Prelim. Disc. p. 5.				And we delivered him, and those who were on his side, by our mercy, and we cut off, to the last man, those who had treated our signs as lies, and who were not believers.
87	71	7	And unto the tribe of Thamûd we sentf their brother Sâleh.g He said, O my people, worship GOD: ye have no GOD besides him. Now hath a manifest proof come unto you from your LORD. This she-camel of GOD is a sign unto you:h therefore dismiss her freely, that she may feed in GOD's earth; and do her no hurt, lest a painful punishment seize you.	f Thamûd was another tribe of the ancient Arabs who fell into idolatry. See the Prelim. Disc. Sect. I. p. 5. g Al Beidâwi deduces his genealogy thus: Sâleh, the son of Obeid, the son of Asaf, the son of Masekh, the son of Obeid, the son of Hâdher, the son of Thamûd.4 4 Abulfeda, al Zamakhshari. Vide D’Herbel. Bibl. Orient. Art. Sâleh. h The Thamûdites, insisting on a miracle, proposed to Sâleh that he should go with them to their festival, and that they should call on their gods, and he on his, promising to follow that deity which should answer. But after they had called on their idols a long time to no purpose, Jonda Ebn Amru, their prince, pointed to a rock standing by itself, and bade Sâleh cause a she-camel big with young to come forth from it, solemnly engaging that, if he did, he would believe, and his people promised the same. Whereupon Sâleh asked it of GOD, and presently the rock, after several throes as if in labour, was delivered of a she-camel answering the description of Jonda, which immediately brought forth a young one, ready weaned, and, as some say, as big as herself. Jonda, seeing this miracle, believed on the prophet, and some few with him; but the greater part of the Thamûdites remained, notwithstanding, incredulous. Of this camel the commentators tell several very absurd stories: as that, when she went to drink, she never raised her head from the well or river till she had drunk up all the water in it, and then she offered herself to be milked, the people drawing from her as much milk as they pleased; and some say that she went about the town crying aloud, If any wants milk let him come forth.5 5 See the Prelim. Disc. p. 6.				And to Themoud we sent their brother Saleh.19 He said, O my people! worship God: ye have no other god than Him: now hath a clear proof of my mission come to you from your Lord, this she-camel of God being a sign to you: therefore let her go at large to pasture on God's earth: and touch her not to harm her, lest a grievous chastisement seize you.	19 Saleh–according to Bochart, the Peleg of Gen. xi. 16. D'Herbelot, B. O. 740, makes him the Schelah of Gen. xi. 13. See v. 63, n. and p. 220, n.
87	72	7	And call to mind how he hath appointed you successors unto the tribe of Ad, and hath given you a habitation on earth; ye build yourselves castles on the plains thereof, and cut out the mountains into houses.i Remember therefore the benefits of GOD, and commit not violence in the earth, acting corruptly.	i The tribe of Thamûd dwelt first in the country of the Adites, but their numbers increasing, they removed to the territory of Hejr for the sake of the mountains, where they cut themselves habitations in the rocks, to be seen at this day.				And remember how he hath made you successors to the Adites, and given you dwellings on the earth, so that on its plains ye build castles, and hew out houses in the hills. And bear in mind the benefits of God, and lay not the earth waste with deeds of licence.
87	73	7	The chiefs among his people who were puffed up with pride, said unto those who were esteemed weak, namely unto those who believed among them, Do ye know that Sâleh hath been sent from his LORD? They answered, We do surely believe in that wherewith he hath been sent.					Said the chiefs of his people puffed up with pride, to those who were esteemed weak, even to those of them who believed, "What! know ye for certain that Saleh is sent by his Lord?" They said, "Truly we believe in that with which he hath been sent."
87	74	7	Those who were elated with pride replied, Verily we believe not in that wherein ye believe.					Then said those proud men, "Verily, we reject that in which ye believe."
87	75	7	And they cut off the feet of the camel,k and insolently transgressed the command of their LORD,l and said, O Sâleh, cause that to come upon us which thou hast threatened us, if thou art one of those who have been sent by God.	k This extraordinary camel frighting the other cattle from their pasture, a certain rich woman named Oneiza Omm Ganem, having four daughters, dressed them out and offered one Kedâr his choice of them if he would kill the camel. Whereupon he chose one, and with the assistance of eight other men, hamstrung and killed the dam, and pursuing the young one, which fled to the mountain, killed that also and divided his flesh among them.1 Others tell the story somewhat differently, adding Sadaka Bint al Mokhtâr as a joint conspiratress with Oneiza, and pretending that the young one was not killed; for they say that having fled to a certain mountain named Kâra, he there cried three times, and Sâleh bade them catch him if they could, for then there might be hopes of their avoiding the divine vengeance; but this they were not able to do, the rock opening after he had cried, and receiving him within it.2 1 Abulfeda. 2 Al Beidâwi. Vide D’Herbel. ubi supra. l Defying the vengeance with which they were threatened; because they trusted in their strong dwellings hewn in the rocks, saying that the tribe of Ad perished only because their houses were not built with sufficient strength.3 3 Al Kessai.				And they ham-strung the she-camel, and rebelled against their Lord's command, and said, "O Saleh, let thy menaces be accomplished upon us if thou art one of the Sent Ones."
87	76	7	Whereupon a terrible noise from heavenm assailed them; and in the morning they were found in their dwellings prostrate on their breasts and dead.n	m Like violent and repeated claps of thunder, which some say was no other than the voice of the angel Gabriel,4 and which rent their hearts.5 It is said that after they had killed the camel, Sâleh told them that on the morrow their faces should become yellow, the next day red, and the third day black, and that on the fourth GOD’S vengeance should light on them; and that the first three signs happening accordingly, they sought to put him to death, but GOD delivered him by sending him into Palestine.6 4 See the Prelim. Disc. p. 6. 5 Abulfeda, al Beidâwi. 6 Al Beidâwi. n Mohammed, in the expedition of Tabûc, which he undertook against the Greeks in the ninth year of the Hejra, passing by Hejr, where this ancient tribe had dwelt, forbade his army, though much distressed with heat and thirst, to draw any water there, but ordered them if they had drunk of that water to bring it up again, or if they had kneaded any meal with it, to give it to their camels;7 and wrapping up his face in his garment, he set spurs to his mule, crying out, Enter not the houses of those wicked men, but rather weep, lest that happen unto you which befell them; and having so said, he continued galloping full speed with his face muffled up, till he had passed the valley.8 7 Abulfed. Vit. Moh. p. 124. 8 Al Bokhari.				Then the earthquake surprised them; and in the morning they were found dead on their faces in their dwellings.
87	77	7	And Sâleh departed from them, and said,o O my people, now have I delivered unto you the message of my LORD and I advised you well, but ye love not those who advise you well.	o Whether this speech was made by Sâleh to them at parting, as seems most probable, or after the judgment had fallen on them, the commentators are not agreed.				So he turned away from them, and said, "O my people! I did indeed announce to you the message of my Lord: and I gave you faithful counsel, but ye love not faithful counsellors.20	20 It is just possible that the act of Koleib, chief of the Banu Taghlib tribe, in killing the milch camel of Basûs, a female relative of his wife of Bani-Bakr lineage–which led to a forty years' war between these two tribes, A.D. 490–may have been worked up by Muhammad into this account of the persecutions of Saleh.
87	78	7	And remember Lot,p when he said unto his people, Do ye commit a wickedness, wherein no creature hath set you an example?	p The commentators say, conformably to the scripture, that Lot was the son of Haran, the son of Azer or Terah, and consequently Abraham’s nephew, who brought him with him from Chaldea into Palestine, where they say he was sent by GOD to reclaim the inhabitants of Sodom and the other neighbouring cities which were overthrown with it, from the unnatural vice to which they were addicted.9 And this Mohammedan tradition seems to be countenanced by the words of the apostle, that this righteous man dwelling among them, in seeing and hearinng vexed his righteous soul from day to day with their unlawful deeds;10 whence it is probable that he omitted no opportunity of endeavouring their reformation. The story of Lot is told with further circumstances in the eleventh chapter. 9 Vide D’Herbelot, Bibl. Orient. Art. Loth. 10 2 Pet. ii. 8.				We also sent Lot, when he said to his people, commit ye this filthy deed in which no creature hath gone before you?
87	79	7	Do ye approach lustfully unto men, leaving the women? Certainly ye are people who transgress all modesty.					Come ye to men, instead of women, lustfully? Ye are indeed a people given up to excess.
87	80	7	But the answer of his people was no other than that they said the one to the other, Expel themq your city; for they are men who preserve themselves pure from the crimes which ye commit.	q viz., Lot, and those who believe on him.				But the only answer of his people was to say, "Turn them out of your city, for they are men who vaunt them pure."
87	81	7	Therefore we delivered him and his family, except his wife; she was one of those who stayed behind:r	r See chap. II.				And we delivered him and his family, except his wife; she was of those who lingered:
87	82	7	and we rained a shower of stones upon them.s Behold therefore what was the end of the wicked.	s See ibid.				And we rained a rain upon them: and see what was the end of the wicked!
87	83	7	And unto Madiant we sent their brother Shoaib.u He said unto them, O my people, worship GOD; ye have no GOD besides him. Now hath an evident demonstrationx come unto you from your LORD. Therefore give full measure and just weight, and diminish not unto men aught of their matters:y neither act corruptly in the earth, after its reformation.z This will be better for you, if ye believe.	t Or Midian, was a city of Hejâz, and the habitation of a tribe or the same name, the descendants of Midian, the son of Abraham by Keturah,1 who afterwards coalesced with the Ismaelites, as it seems; Moses naming the same merchants who sold Joseph to Potiphar, in one place Ismaelites,2 and in another Midianites.3 1 Gen. xxv. 2. 2 Gen. xxxix. I. 3 Gen. xxxvii. 36. This city was situated on the Red Sea, south-east of Mount Sinai, and is doubtless the same with the Modiana of Ptolemy; what was remaining of it in Mohammed’s time was soon after demolished in the succeeding wars,4 and it remains desolate to this day. The people of the country pretend to show the well whence Moses watered Jethro’s flocks.5 4 Vide Golii not. in Alfrag. p. 143. 5 Abulfed Desc. Arab. p. 42. Geogr. Nub. p. 10 u Some Mohammedan writers make him the son of Mikaïl, the son of Yashjar, the son of Madian;6 and they generally suppose him to be the same person with the father-in-law of Moses, who is named in scripture Reuel or Raguel, and Jethro.7 But Ahmed Ebn Abd’alhalim charges those who entertain this opinion with ignorance. Al Kessâi says that his father’s name was Sanûn, and that he was first called Boyûn, and afterwards Shoaib: and adds that he was a comely person, but spare and lean, very thoughtful and of few words. Doctor Prideaux writes this name, after the French translation, Chaib.8 6 Al Beidâwi, Tarikh Montakhab. 7 Exod. ii. 18; iii. I. 8 Life of Mah. p. 24. x This demonstration the commentators suppose to have been a power of working miracles, though the Korân mentions none in particular. However, they say (after the Jews) that he gave his son-in-law that wonder-working rod,9 with which he performed all those miracles in Egypt and the desert, and also excellent advice and instructions,10 whence he had the surname of Khatîb al anbiyâ, or the preacher to the prophets.11 9 Al Beidâwi. Vide Shalshel hakkab. p. 12. 10 Exod. xviii. 13, &c. 11 Vide D’Herbelot. Bibl. Orient. Art. Schoaib. y For one of the great crimes which the Midianites were guilty of was the using of diverse measures and weights, a great and a small, buying by one and selling by another.12 12 Vide ibid. al Beidâwi. See Deut. xxv. 13, 14. z See before, p. 110, note m.				And we sent to Madian21 their brother Shoaib. He said, "O my people! worship God; ye have no other God than Him: now hath a clear sign come to you from your Lord: give therefore the full in measures and weights; take from no man his chattels, and commit no disorder on the earth after it has been made so good. This will be better for you, if you will believe it.	21 See Sura xxiv. 176, p. 109.
87	84	7	And beset not every way, threatening the passenger;a and turning aside from the path of GOD him who believeth in him, and seeking to make it crooked. And remember, when ye were few, and God multiplied you: and behold, what hath been the end of those who acted corruptly.	a Robbing on the highway, it seems, was another crying sin frequent among these people. But some of the commentators interpret this passage figuratively, of their besetting the way of truth, and threatening those who gave ear to the remonstrances of Shoaib.13 13 Idem.				And lay not in ambush by every road in menacing sort; nor mislead him who believeth in God, from His way, nor seek to make it crooked; and remember when ye were few and that he multiplied you, and behold what hath been the end of the authors of disorder!
87	85	7	And if part of you believe in that wherewith I am sent, and part believe not, wait patiently until GOD judge between us; for he is the best judge.					And if a part of you believe in that with which I am sent, and a part of you believe not, then wait steadfastly until God shall judge between us, for He is the best of judges."
87	86	7	(IX.) The chiefs of his people, who were elated with pride, answered, We will surely cast thee, O Shoaib, and those who believe with thee, out of our city: or else thou shalt certainly return unto our religion. He said, What, though we be averse thereto?					Said the chiefs of his people puffed up with pride, "We will surely banish thee, O Shoaib, and thy fellow-believers from our cities, unless indeed ye shall come back to our religion." "What!" said he, "though we abhor it?
87	87	7	We shall surely imagine a lie against GOD, if we return unto your religion, after that GOD hath delivered us from the same: and we have no reason to return unto it, unless GOD our LORD shall please to abandon us. Our LORD comprehendeth every thing by his knowledge. In GOD do we put our trust. O LORD do thou judge between us and our nation with truth; for thou art the best judge.			Shoghi Effendi in Dawn-Breakers: O our Lord, decide between us and between our people with truth; for the best to decide art Thou.	The Dawn-Breakers, Chapter XX, p. 400 link	Now shall we have devised a lie concerning God, if after he hath delivered us from your religion we shall return to it; nor can we return to it, unless by the will of God our Lord: our Lord embraceth all things in his ken. In God have we put our trust: O our Lord! decide between us and between our people, with truth; for the best to decide art Thou."
87	88	7	And the chiefs of his people who believed not said, If ye follow Shoaib, ye shall surely perish.					And the chiefs of his people who believed not, said, "If ye follow Shoaib, ye shall then surely perish."
87	89	7	Therefore a storm from heavenb assailed them, and in the morning they were found in their dwellings dead and prostrate.	b Like that which destroyed the Thamûdites. Some suppose it to have been an earthquake, for the original word signifies either or both; and both these dreadful calamities may well be supposed to have jointly executed the divine vengeance.				An earthquake therefore surprised them, and they were found in the morning dead on their faces, in their dwellings.
87	90	7	They who accused Shoaib of imposture became as though they had never dwelt therein; they who accused Shoaib of imposture perished themselves.					Those who had treated Shoaib as an impostor, became as though they had never dwelt in them: they who treated Shoaib as an impostor, were they that perished.
87	91	7	And he departed from them, and said, O my people, now have I performed unto you the messages of my LORD; and I advised you aright: but why should I be grieved for an unbelieving people.					So he turned away from them and said, O my people! I proclaimed to you the messages of my Lord, and I counselled you aright; but how should I be grieved for a people who do not believe?
87	92	7	We have never sent any prophet unto a city, but we afflicted the inhabitants thereof with calamity and adversity, that they might humble themselves.					Nor did we ever send a prophet to any city without afflicting its people with adversity and trouble, that haply they might humble them.22	22 This verse may contain an implied reference to the famine with which Mecca had been visited, and fix the date of this part of the Sura. Comp. verse 127.
87	93	7	Then we gave them in exchange good in lieu of evil, until they abounded, and said, Adversity and prosperity formerly happened unto our fathers, as unto us. Therefore we took vengeance on them suddenly, and they perceived it not beforehand.					Then changed we their ill for good, until they waxed wealthy, and said, "Of old did troubles and blessings befall our fathers:" therefore did we seize upon them suddenly when they were unaware.
87	94	7	But if the inhabitants of those cities had believed and feared God, we would surely have opened to them blessings both from heaven and earth. But they charged our apostles with falsehood, wherefore we took vengeance on them, for that which they had been guilty of.					But if that the people of these cities had believed and feared us, we would surely have laid open to them blessings out of the Heaven and the Earth: but they treated our signs as lies, and we took vengeance on them for their deeds.
87	95	7	Were the inhabitants therefore of those cities secure that our punishment should not fall on them by night, while they slept?					Were the people, therefore, of those cities secure that our wrath would not light on them by night, while they were slumbering?
87	96	7	Or were the inhabitants of those cities secure that our punishment should not fall on them by day, while they sported?					Were the people of those cities secure that our wrath would not light on them in broad day, while they were disporting themselves?
87	97	7	Were they therefore secure from the stratagem of GOD?c But none will think himself secure from the stratagem of GOD, except the people who perish.	c Hereby is figuratively expressed the manner of GOD’S dealing with proud and ungrateful men, by suffering them to fill up the measure of their iniquity, without vouchsafing to bring them to a sense of their condition by chastisements and afflictions till they find themselves utterly lost, when they least expect it.1 1 Al Beidâwi.				Did they, therefore, deem themselves secure from the deep counsel23 of God? But none deem themselves secure from the deep counsel of God, save those who perish.	23 Lit. plot, stratagem.
87	98	7	And hath it not manifestly appeared unto those who have inherited the earth after the former inhabitants thereof, that if we please, we can afflict them for their sins? But we will seal up their hearts; and they shall not hearken.					Is it not proved to those who inherit this land after its ancient occupants, that if we please we can smite them for their sins, and put a seal upon their hearts, that they hearken not?
87	99	7	We will relate unto thee some stories of these cities. Their apostles had come unto them with evident miracles, but they were not disposed to believe in that which they had before gainsaid. Thus will GOD seal up the hearts of the unbelievers.					We will tell thee the stories of these cities. Their apostles came to them with clear proofs of their mission; but they would not believe in what they had before treated as imposture.–Thus doth God seal up the hearts of the unbelievers–
87	100	7	And we found not in the greater part of them any observance of their covenant; but we found the greater part of them wicked doers.					And we found not of their covenant in most of them; but we found most of them to be perverse.
87	101	7	Then we sent after the above named apostles, Moses with our signs unto Pharaohd and his princes; who treated them unjustly:e but behold what was the end of the corrupt doers.	d This was the common title or name of the kings of Egypt (signifying king in the Coptic tongue), as Ptolemy was in after times; and as Cæsar was that of the Roman emperors, and Khosrû that of the kings of Persia. But which of the kings of Egypt this Pharaoh of Moses was, is uncertain. Not to mention the opinions of the European writers, those of the east generally suppose him to have been al Walîd, who, according to some, was an Arab of the tribe of Ad, or, according to others, the son of Masáb, the son of Riyân, the son of Walîd,2 the Amalekite.3 There are historians, however, who suppose Kabûs, the brother and predecessor of al Walîd, was the prince we are speaking of; and pretend he lived six hundred and twenty years, and reigned four hundred. Which is more reasonable, at least, than the opinion of those who imagine it was his father Masáb, or grand-father Riyân.4 Abulfeda says that Masáb being one hundred and seventy years old, and having no child, while he kept the herds saw a cow calve, and heard her say, at the same time, O Masáb, be not grieved, for thou shalt have a wicked son, who will be at length cast into hell. And he accordingly had this Walîd, who afterwards coming to be king of Egypt, proved an impious tyrant. 2 See the Prelim. Disc. p. 7. 3 Abulfeda, &c. 4 Kitâb tafsir lebâb, and al Keshâf. e By not believing therein.				Then after them we sent Moses with our signs to Pharaoh and his nobles, who acted unjustly in their regard. But see what was the end of the corrupt doers!
87	102	7	And Moses said, O Pharaoh, verily I am an apostle sent from the LORD of all creatures.					And Moses said, "O Pharaoh! verily I am an apostle from the Lord of the Worlds.
87	103	7	It is just that I should not speak of GOD other than the truth. Now am I come unto you with an evident sign from your LORD: send therefore the children of Israel away with me. Pharaoh answered, If thou comest with a sign, produce it, if thou speakest truth.					Nothing but truth is it right for me to speak of God. Now am I come to you from your Lord with a proof of my mission; send away, therefore, the children of Israel with me." He said, "If thou comest with a sign, shew it if thou art a man of truth."
87	104	7	Wherefore he cast down his rod; and behold, it became a visible serpent.f	f The Arab writers tell enormous fables of this serpent or dragon. For they say that he was hairy, and of so prodigious a size, that when he opened his mouth, his jaws were fourscore cubits asunder, and when he laid his lower jaw on the ground, his upper reached to the top of the palace; that Pharaoh seeing this monster make toward him, fled from it, and was so terribly frightened that he befouled himself; and that the whole assembly also betaking themselves to their heels, no less than twenty-five thousand of them lost their lives in the press. They add that Pharaoh upon this adjured Moses by GOD who had sent him, to take away the serpent, and promised he would believe on him, and let the Israelites go; but when Moses had done what he requested, he relapsed, and grew as hardened as before.5 5 Al Beidâwi.				So he threw down his rod, and lo! it distinctly became a serpent.
87	105	7	And he drew forth his hand out of his bosom; and behold, it appeared white unto the spectators.g	g There is a tradition that Moses was a very swarthy man; and that when he put his hand into his bosom, and drew it out again, it became extremely white and splendid, surpassing the brightness of the sun.6 Marracci7 says we do not read in scripture that Moses showed this sign before Pharaoh. It is true, the scripture does not expressly say so, but it seems to be no more than a necessary inference from that passage where GOD tells Moses that if they will not hearken to the first sign, they will believe the latter sign, and if they will not believe these two signs, then directs him to turn the water into blood.8 6 Idem. 7 In Alc. p. 284. 8 Exod. iv. 8, 9.	The Secret of Divine Civilization, p. 51 link			Then drew he forth his hand, and lo! it was white24 to the beholders.	24 Comp. the passage from Pirke R. Eliezer, c. 48, who makes Moses perform this miracle in the presence of Pharaoh, which the Scripture (Ex. vii.) account does not. The Muhammadan tradition is that Moses was a black.
87	106	7	The chiefs of the people of Pharaoh said, This man is certainly an expert magician:					The nobles of Pharaoh's people said, "Verily, this is an expert enchanter:
87	107	7	he seeketh to dispossess you of your land; what therefore do ye direct?					Fain would he expel you from your land: what then do ye order to be done?"
87	108	7	They answered, Put off him and his brother by fair promises for some time, and in the mean while send unto the cities persons who may assemble					They said, "Put25 him and his brother off awhile, and send round men to your cities who shall muster	25 Lit. cause him to hope, temporise with him.
87	109	7	and bring unto thee every expert magician.					And bring to thee every skilled enchanter."
87	110	7	So the magiciansh came unto Pharaoh; and they said, Shall we surely receive a reward, if we do overcome?	h The Arabian writers name several of these magicians, besides their chief priest Simeon, viz., Sadûr and Ghadûr, Jaath and Mosfa, Warân and Zamân, each of whom came attended with their disciples, amounting in all to several thousands.9 9 Vide D’Herbelot, Bibl. Orient. Art. Mousa. p. 643, &c. Al Kessâi.				And the enchanters came to Pharaoh. Said they, "Shall we surely be rewarded if we prevail?"
87	111	7	He answered, Yea; and ye shall certainly be of those who approach near unto my throne.					He said, "Yes; and ye certainly shall be near my person."
87	112	7	They said, O Moses, either do thou cast down thy rod first, or we will cast down ours.					They said, "O Moses! either cast thou down thy rod first, or we will cast down ours."
87	113	7	Moses answered, Do ye cast down your rods first. And when they had cast them down, they enchanted the eyes of the men who were present, and terrified them: and they performed a great enchantment.i	i They provided themselves with a great number of thick ropes and long pieces of wood, which they contrived, by some means, to move, and make them twist themselves one over the other, and so imposed on the beholders, who at a distance took them to be true serpents.1 1 Al Beidâwi. Vide D’Herbelot, ubi sup. and Kor. c. 20.				He said, "Cast ye down." And when they had cast them down they enchanted the people's eyes, and made them afraid; for they had displayed a great enchantment.
87	114	7	And we spake by revelation unto Moses, saying, Throw down thy rod. And behold, it swallowed up the rods which they had caused falsely to appear changed into serpents.k	k The expositors add, that when this serpent had swallowed up all the rods and cords, he made directly towards the assembly, and put them into so great a terror that they fled, and a considerable number were killed in the crowd; then Moses took it up, and it became a rod in his hand as before. Whereupon the magicians declared that it could be no enchantment, because in such case their rods and cords would not have disappeared.2 2 Al Beidâwi.				Then spake we unto Moses, "Throw down thy rod;" and lo! it devoured their lying wonders.
87	115	7	Wherefore the truth was confirmed, and that which they had wrought vanished.					So the truth was made strong, and that which they had wrought proved vain:
87	116	7	And Pharaoh and his magicians were overcome there, and were rendered contemptible.					And they were vanquished on the spot, and drew back humiliated.
87	117	7	And the magicians prostrated themselves, worshipping;					But the other enchanters prostrated themselves adoring:
87	118	7	and they said, We believe in the LORD of all creatures,					Said they, "We believe on the Lord of the Worlds,
87	119	7	the LORD of Moses and Aaron.l	l It seems probable that all the magicians were not converted by this miracle, for some writers introduce Sadûr and Ghadûr only, acknowledging Moses’s miracle to be wrought by the power of GOD. These two, they say, were brothers, and the sons of a famous magician, then dead; but on their being sent for to court on this occasion, their mother persuaded them to go to their father’s tomb to ask his advice. Being come to the tomb, the father answered their call; and when they had acquainted him with the affair, he told them that they should inform themselves whether the rod of which they spoke became a serpent while its masters slept, or only when they were awake; for, said he, enchantments have no effect while the enchanter is asleep, and therefore if it be otherwise in this case, you may be assured that they act by a divine power. These two magicians then, arriving at the capital of Egypt, on inquiry found, to their great astonishment, that when Moses and Aaron went to rest, their rod became a serpent, and guarded them while they slept.3 And this was the first step towards their conversion. 3 Vide D’Herbel. ubi. sup.				The Lord of Moses and Aaron."
87	120	7	Pharaoh said, Have ye believed on him, before I have given you permission? Verily this is a plot which ye have contrived in the city, that ye might cast forth from thence the inhabitants thereof.m But ye shall surely know that I am your master;	m i.e., This is a confederacy between you and Moses, entered into before ye left the city to go to the place of appointment, to turn out the Copts, or native Egyptians, and establish the Israelites in their stead.4 4 Al Beidâwi.				Said Pharaoh, "Have ye believed on him, ere I have given you leave? This truly is a plot which ye have plotted in this my city, in order to drive out its people. But ye shall see in the end what shall happen.
87	121	7	for I will cause your hands and your feet to be cut off on the opposite sides,n then will I cause you all to be crucified.o	n That is, your right hands and your left feet. o Some say Pharaoh was the first inventor of this ignominious and painful punishment.				I will surely cut off your hands and feet on opposite sides; then will I have you all crucified."
87	122	7	The magicians answered, We shall certainly return unto our LORD, in the next life;					They said, "Verily, to our Lord do we return;
87	123	7	for thou takest vengeance on us only because we have believed in the signs of our LORD, when they have come unto us. O LORD, pour on us patience; and cause us to die Moslems.p	p Some think these converted magicians were executed accordingly; but others deny it, and say that the king was not able to put them to death, insisting on these words of the Korân,5 You two, and they who follow you, shall overcome. 5 Cap. 28.				And thou takest vengeance on us only because we have believed on the signs of our Lord when they came to us. Lord! pour out constancy upon us, and cause us to die Muslims."
87	124	7	And the chiefs of Pharaoh's people said, Wilt thou let Moses and his people go, that they may act corruptly in the earth, and leave thee and thy gods?q Pharaoh answered, We will cause their male children to be slain, and we will suffer their females to live;r and by that means we shall prevail over them.	q Which were the stars, or other idols. But some of the commentators, from certain impious expressions of this prince, recorded in the Korân,1 whereby he sets up himself as the only god of his subjects, suppose that he was the object of their worship, and therefore instead of alihataca, thy gods, read ilahataca, thy worship.2 1 Ibid. and c. 26, &c. 2 Al Beidâwi. r That is, we will continue to make use of the same cruel policy to keep the Israelites in subjection, as we have hitherto done. The commentators say that Pharaoh came to this resolution because he had either been admonished in a dream, or by the astrologers or diviners, that one of that nation should subvert his kingdom.3 3 Idem, Jallalo’ddin.				Then said the chiefs of Pharaoh's people–"Wilt thou let Moses and his people go to spread disorders in our land, and desert thee and thy gods?" He said, "We will cause their male children to be slain and preserve their females alive: and verily we shall be masters over them."
87	125	7	Moses said unto his people, Ask assistance of GOD, and suffer patiently: for the earth is God's, he giveth it for an inheritance unto such of his servants as he pleaseth; and the prosperous end shall be unto those who fear him.					Said Moses to his people, "Cry unto God for help, and bear up patiently, for the earth is God's: to such of His servants as He pleaseth doth He give it as a heritage; and for those that fear Him is a happy issue."
87	126	7	They answered, We have been afflicted by having our male children slain, before thou camest unto us, and also since thou hast come unto us. Moses said, Peradventure it may happen that our LORD will destroy your enemy, and will cause you to succeed him in the earth, that he may see how ye will act therein.					"We have been oppressed," they said, "before thou camest to us, and since thou hast been with us:" "Perhaps," said he, "your Lord will destroy your enemy, and will make you his successors in the land, and He will see how ye will act therein."
87	127	7	And we formerly punished the people of Pharaoh with dearth and scarcity of fruits, that they might be warned.					Already had we chastised the people of Pharaoh with dearth and scarcity of fruits, that haply they might take warning:
87	128	7	Yet when good happened unto them, they said, This is owing unto us: but if evil befell them, they attributed the same to the ill luck of Moses, and those who were with him.s Was not their ill luck with GOD?t But most of them knew it not.	s Looking on him and his followers as the occasion of those calamities. The original word properly signifies to take an ominous and sinister presage of any future event, from the flight of birds, or the like. t By whose will and decree they were so afflicted, as a punishment for their wickedness.				And when good fell to their lot they said, "This is our due." But if ill befel them, they regarded Moses and his partisans as (the birds) of evil omen.26 Yet, was not their evil omen from God? But most of them knew it not.	26 Lit. male ominati sunt. Mar. They traced their calamities to Moses. So Sale. Kas. But Ullmann. renders, they attributed their misfortunes to the predictions of Moses.
87	129	7	And they said unto Moses, Whatever sign thou show unto us, to enchant us therewith, we will not believe on thee.					And they said, "Whatever sign thou bring us for our enchantment, we will not believe on thee."
87	130	7	Wherefore we sent upon them a floodu and locusts, and lice,x and frogs, and blood; distinct miracles: but they behaved proudly, and became a wicked people.	u This inundation, they say, was occasioned by unusual rains, which continued eight days together, and the overflowing of the Nile; and not only covered their lands, but came into their houses, and rose as high as their backs and necks; but the children of Israel had no rain in their quarters.4 As there is no mention of any such miraculous inundation in the Mosaic writings, some have imagined this plague to have been either a pestilence, or the small-pox, or some other epidemical distemper.5 For the word tufân, which is used in this place, and is generally rendered a deluge, may also signify any other universal destruction or mortality. 4 Idem, Abulfed. 5 Al Beidâwi. x Some will have these insects to have been a larger sort of tick; others, the young locusts before they have wings.6 6 Idem.				And we sent upon them the flood and the locusts and the kummal (lice) and the frogs and the blood,–clear signs27–but they behaved proudly, and were a sinful people.	27 In Suras [lxvii.] xvii. and [lxviii.] Muhammad speaks of nine plagues. The flood is not mentioned in the Scripture.
87	131	7	And when the plaguey fell on them, they said, O Moses, entreat thy LORD for us, according to that which he hath covenanted with thee; verily if thou take the plague from off us, we will surely believe thee, and we will let the children of Israel go with thee. But when we had taken the plague from off them until the term which God had granted them was expired, behold they broke their promise.	y viz., Any of the calamities already mentioned, or the pestilence which GOD sent upon them afterwards.				And when any plague fell upon them, they said, "O Moses! pray for us to thy Lord, according to that which he hath covenanted with thee: Truly if thou take off the plague from us, we will surely believe thee, and will surely send the children of Israel with thee." But when we had taken off the plague from them, and the time which God had granted them had expired,28 behold! they broke their promise.	28 Lit. when we removed from them the plague until a period at which they should arrive.
87	132	7	Wherefore we took vengeance on them, and drowned them in the Red Sea;z because they charged our signs with falsehood, and neglected them.	z See this wonderful event more particularly described in the tenth and twentieth chapters.				Therefore we took vengeance on them and drowned them in the sea, because they treated our signs as falsehoods and were heedless of them.
87	133	7	And we caused the people who had been rendered weak to inherit the eastern parts of the earth and the western parts thereof,a which we blessed with fertility; and the gracious word of thy LORD was fulfilled on the children of Israel, for that they had endured with patience: and we destroyed the structures which Pharaoh and his people had made, and that which they had erected.b	a That is, the land of Syria, of which the eastern geographers reckon Palestine a part, and wherein the commentators say the children of Israel succeeded the kings of Egypt and the Amalekites.1 1 Idem. b Particularly the lofty tower which Pharaoh caused to be built, that he might attack the GOD of Moses.2 2 Vide Kor. c. 28 and 40.				And we gave to the people who had been brought so low, the eastern and the western lands, which we had blessed as an heritage: and the good word of thy Lord was fulfilled on the children of Israel because they had borne up with patience: and we destroyed the works and the structures of Pharaoh and his people:
87	134	7	And we caused the children of Israel to pass through the sea, and they came unto a people who gave themselves up to the worship of their idols,c and they said, O Moses, make us a god, in like manner as these people have gods. Moses answered, Verily ye are an ignorant people:	c These people some will have to be of the tribe of Amalek, whom Moses was commanded to destroy, and others of the tribe of Lakhm. Their idols, it is said, were images of oxen, which gave the first hint to the making of the golden calf.3 3 Al Beidâwi.				And we brought the children of Israel across the sea, and they came to a people who gave themselves up to their idols. They said, "O Moses! make us a god, as they have gods." He said, "Verily, ye are an ignorant people:
87	135	7	for the religion which these follow will be destroyed, and that which they do is vain.					For the worship they practise29 will be destroyed, and that which they do, is vain."	29 Lit. that in which these are.
87	136	7	He said, Shall I seek for you any other god than GOD; since he hath preferred you to the rest of the world?					He said, "Shall I seek any other god for you than God, when it is He who hath preferred you above all other peoples?"
87	137	7	And remember when we delivered you from the people of Pharaoh, who grievously oppressed you; they slew your male children, and let your females live: therein was a great trial from your LORD.					And remember when we rescued you from the people of Pharaoh they had laid on you a cruel affliction; they slew your sons, and let only your daughters live, and in this was a great trial from your Lord.
87	138	7	And we appointed unto Moses a fast of thirty nights before we gave him the law,d and we completed them by adding of ten more; and the stated time of his LORD was fulfilled in forty nights. And Moses said unto his brother Aaron, Be thou my deputy among my people during my absence; and behave uprightly, and follow not the way of the corrupt doers.	d The commentators say that GOD, having promised Moses to give him the law, directed him to prepare himself for the high favour of speaking with GOD in person by a fast of thirty days; and that Moses accordingly fasted the whole month of Dhu’lkaada; but not liking the savour of his breath, he rubbed his teeth with a dentrifice, upon which the angels told him that his breath before had the odour of musk,4 but that his rubbing his teeth had taken it away. Whereupon GOD ordered him to fast ten days more, which he did; and these were the first ten days of the succeeding month Dhu’lhajja. Others, however, suppose that Moses was commanded to fast and pray thirty days only, and that during the other ten GOD discoursed with him.5 4 See the Prelim. Disc. Sect. IV 5 Al Beidâwi. Jallalo’ddin.				And we appointed a meeting with Moses for thirty nights, which we completed with ten other nights, so that his whole time with his Lord30 amounted to forty nights. Then said Moses to his brother Aaron, "Take thou my place among my people, and act rightly, and follow not the way of the corrupt doers."	30 Lit. the set time of his Lord was fulfilled in forty nights.
87	139	7	And when Moses came at our appointed time, and his LORD spake unto him,e he said, O LORD, show me thy glory, that I may behold thee. God answereth, Thou shalt in no wise behold me; but look towards the mountain,f and if it stand firm in its place, then thou shalt see me. But when his LORD appeared with glory in the mount,g he reduced it to dust. And Moses fell down in a swoon.	e Without the mediation of any other, and face to face, as he speaks unto the angels.6 6 Al Beidâwi. Vide D’Herbel. Bibl. Orient. p. 650. f This mountain the Mohammedans name al Zabir. g Or, as it is literally, unto the mount. For some of the expositors pretend that GOD endued the mountain with life and the sense of seeing.	Tablets of Bahá’u’lláh Revelaed after the Kitáb-i-Aqdas (within pp. 238-240) link	BWC: Behold, and thou shalt see Me.		And when Moses came at our set time and his Lord spake with him, he said, "O Lord, shew thyself to me, that I may look upon thee." He said, "Thou shalt not see Me; but look towards the mount, and if it abide firm in its place, then shalt thou see Me." And when God manifested Himself to the mountain he turned it to dust! and Moses fell in a swoon.
87	140	7	And when he came to himself, he said, Praise be unto thee! I turn unto thee with repentence, and I am the first of true believers.h	h This is not to be taken strictly. See the like expression in chapter 6, p. 90.				And when he came to himself, he said, "Glory be to thee! To thee do I turn in penitence, and I am the first of them that believe."
87	141	7	God said unto him, O Moses, I have chosen thee above all men, by honouring thee with my commissions, and by my speaking unto thee: receive therefore that which I have brought thee, and be one of those who give thanks.i	i The Mohammedans have a tradition that Moses asked to see GOD on the day of Arafat, and that he received the law on the day they slay the victims at the pilgrimage of Mecca, which days are the ninth and tenth of Dhu’lhajja.				He said, "O Moses! thee above all men have I chosen by my commissions, and by my speaking to thee. Take therefore what I have brought thee, and be one of those who render thanks.
87	142	7	And we wrote for him on the tablesk an admonition concerning every matter, and a decision in every case,l and said, Receive this with reverence; and command thy people that they live according to the most excellent precepts thereof. I will show you the dwelling of the wicked.m	k These tables, according to some, were seven in number, and according to others ten. Nor are the commentators agreed whether they were cut out of a kind of lote-tree in paradise called al Sedra, or whether they were chrysolites, emeralds, rubies or common stone.1 But they say that they were each ten or twelve cubits long; for they suppose that not only the ten commandments but the whole law was written thereon: and some add that the letters were cut quite through the tables, so that they might be read on both sides2–which is a fable of the Jews. 1 Al Beidâwi. 2 Vide D’Herbel. ubi sup. l That is, a perfect law comprehending all necessary instructions, as well in regard to religious and moral duties, as the administration of justice. m viz., The desolate habitations of the Egyptians, or those of the impious tribes of Ad and Thamûd, or perhaps hell, the dwelling of the ungodly in the other world.				And we wrote for him upon the tables a monition concerning every matter, and said, "Receive them thyself with steadfastness, and command thy people to receive them for the observance of its most goodly precepts:–I will shew you the abode of the wicked."
87	143	7	I will turn aside from my signs those who behave themselves proudly in the earth, without justice: and although they see every sign, yet they shall not believe therein; and although they see the way of righteousness, yet they shall not take that way; but if they see the way of error, they shall take that way.		7:143-144 Kitáb-i-Íqán, part II, paragraph 111, p. 105 link	And if they see the path of righteousness, they will not take it for their path; but if they see the path of error, for their path will they take it.		The unjustly proud ones of the earth will I turn aside from my signs, for even if they see every sign they will not believe them; and if they see the path of uprightness, they will not take it for their path, but if they see the path of error, for their path will they take it.
87	144	7	This shall come to pass because they accuse our signs of imposture, and neglect the same.		7:143-144 (cont.) Kitáb-i-Íqán, part II, paragraph 111, p. 105 link	This, because they treated Our signs as lies, and were heedless of them.		This,–for that they treated our signs as lies, and were heedless of them.
87	145	7	But as for them who deny the truth of our signs and the meeting of the life to come, their works shall be vain: shall they be rewarded otherwise than according to what they shall have wrought?					Vain will be the works of those who treated our signs, and the meeting of the life to come, as lies! Shall they be rewarded but as they have wrought?
87	146	7	And the people of Moses, after his departure, took a corporeal calf,n made of their ornaments,o which lowed.p Did they not see that it spake not unto them, neither directed them in the way?	n That is, as some understand it, consisting of flesh and blood; or, as others, being a mere body or mass of metal, without a soul.3 3 Al Beidâwi. See cap. 20, and the notes to cap. 2, p. 6. o Such as their rings and bracelets of gold and silver.4 4 Vide ibid. p See chapter 20, and the notes to chapter 2, p. 6.				And the people of Moses took during his absence a calf made of their ornaments, and ruddy like gold, and lowing.31 Saw they not that it could not speak to them, nor guide them in the way?	31 Sale and others render having a body, corporeal, of which the commentators give no satisfactory explanation. I have adopted that given by Freytag in v. That the calf lowed in consequence of Sama‰l having entered into it, is one of the traditions of the Talmud. Pirke R. Eliezer, c. 45.
87	147	7	yet they took it for their god, and acted wickedly.					Yet they took if for a God and became offenders!
87	148	7	But when they repented with sorrow,q and saw that they had gone astray, they said, Verily if our LORD have not mercy upon us, and forgive us not, we shall certainly become of the number of those who perish.	q Father Marracci seems not to have understood the meaning of this phrase, having literally translated the Arabic words, wa lamma sokita fi eidîhim, without any manner of sense, Et cum cadere factus fuisset in manibus eorum.				But when they repented, and saw that they had erred, they said, Truly if our Lord have not mercy on us, and forgive us, we shall surely be of those who perish.
87	149	7	And when Moses returned unto his people, full of wrath and indignation, he said, An evil thing is it that ye have committed after my departure; have ye hastened the command of your LORD?r And he threw down the tables,s and took his brother by the hair of the head, and dragged him unto him. And Aaron said unto him, Son of my mother, verily the people prevailed against me,t and it wanted little but they had slain me: make not my enemies therefore to rejoice over me, neither place me with the wicked people.	r By neglecting his precepts, and bringing down his swift vengeance on you. s Which were all broken and taken up to heaven, except one only; and this, they say, contained the threats and judicial ordinances, and was afterwards put into the ark.1 1 Al Beidâwi. Vide D’Herbel. ubi sup. p. 649. t Literally, rendered me weak.				And when Moses returned to his people, wrathful, angered, he said, "Evil is it that ye have done next upon my departure. Would ye hasten on the judgments of your Lord?" And he threw down the tables, and seized his brother by the head and dragged him unto him. Said he, "Son of my mother! the people thought me weak, and had well nigh slain me. Make not mine enemies to rejoice over me, and place me not among the wrong doers."
87	150	7	Moses said, O LORD, forgive me and my brother, and receive us into thy mercy; for thou art the most merciful of those who exercise mercy.					He said, "O Lord, forgive me and my brother, and bring us into thy mercy; for of those who shew mercy thou art the most merciful."
87	151	7	Verily as for them who took the calf for their god, indignation shall overtake them from their LORD,u and ignominy in this life: thus will we reward those who imagine falsehood.	u See chapter 2, p. 6.				Verily as to those who took the calf as a god, wrath from their Lord shall overtake them, and shame in this present life: for thus recompense we the devisers of a lie.
87	152	7	But unto them who do evil, and afterwards repent, and believe in God, verily thy LORD will thereafter be clement and merciful.					But to those who have done evil, then afterwards repent and believe, thy Lord will thereafter be Lenient, Merciful.
87	153	7	And when the anger of Moses was appeased, he took the tables;x and in what was written thereon was a direction and mercy, unto those who feared their LORD.	x Or the fragments of that which was left.				And when the anger of Moses was stilled, he took up the tables; and in their writing was guidance and mercy for those who dread their Lord.
87	154	7	And Moses chose out of his people seventy men, to go up with him to the mountain at the time appointed by us: and when a storm of thunder and lightning had taken them away,y he said, O LORD, if thou hadst pleased, thou hadst destroyed them before, and me also; wilt thou destroy us for that which the foolish men among us have committed? This is only thy trial; thou wilt thereby lead into error whom thou pleasest, and thou wilt direct whom thou pleasest. Thou art our protector, therefore forgive us, and be merciful unto us; for thou art the best of those who forgive.	y See chapter 2, p. 6, and chapter 4, p. 70.	A Traveler’s Narrative, p. 16 link	EGB: This is nought but Thy trial.		And Moses chose seventy men of his people for a meeting appointed by us. And when the earthquake overtook them, he said, "O my Lord! if it had been thy pleasure, thou hadst destroyed them and me ere this! wilt thou destroy us for what our foolish ones have done? It is nought but thy trial: thou wilt mislead by it whom thou wilt, and guide whom thou wilt. Our guardian, thou! Forgive us then and have mercy on us; for of those who forgive art thou the best:
87	155	7	And write down for us good in this world, and in the life to come; for unto thee are we directed. God answered, I will inflict my punishment on whom I please; and my mercy extendeth over all things; and I will write down good unto those who shall fear me, and give alms, and who shall believe in our signs;					And write down for us what is good in this world, as well as in the world to come, for to thee are we guided." He said, "My chastisement shall fall on whom I will, and my mercy embraceth all things, and I write it down for those who shall fear me, and pay the alms, and believe in our signs,
87	156	7	who shall follow the apostle, the illiterate prophet,z whom they shall find written downa with them in the law and the gospel: he will command them that which is just, and will forbid them that which is evil; and will allow them as lawful the good things which were before forbidden,b and will prohibit those which are bad;c and he will ease them of their heavy burden, and of the yokes which were upon them.d And those who believe in him, and honour him, and assist him, and follow the light, which hath been sent down with him, shall be happy.	z That is, Mohammed. See the Prelim. Disc. Sect. II. a i.e., Both foretold by name and certain description. b See chapter 3, p. 37. c As the eating of blood and swine’s flesh, and the taking of usury, &c. d See chapter 2, p. 31.				Who shall follow the Apostle, the unlettered32 Prophet–whom they shall find described with them in the Law and Evangel. What is right will he enjoin them, and forbid them what is wrong, and will allow them healthful viands and prohibit the impure, and will ease them of their burden, and of the yokes which were upon them; and those who shall believe in him, and strengthen him, and help him,33 and follow the light34 which hath been sent down with him,–these are they with whom it shall be well."	32 Compare Sura [lxxxi.] xxix. 47, [xciv.] lxxii. 2, [xci.] ii. 73. The word ummyy is derived from ummah, a nation, and means Gentile; it here refers to Muhammad's ignorance, previous to the revelation of Islam, of the ancient Scriptures. It is equivalent to the Gr. laic, ethnic, and to the term gojim, as applied by the Jews to those unacquainted with the Scriptures. There can, however, be no doubt that Muhammad–in spite of his assertions to the contrary, with the view of proving his inspiration–was well acquainted with the Bible histories. He wished to appear ignorant in order to raise the elegance of the Koran into a miracle. For the passages of Scripture said to foretel Muhammad, see Pocock's Sp. Hist. Ar. p. 188, ed. White. 33 If these words, as Nöldeke supposes, contain an allusion to the Ansars, it is likely that this verse was added at Medina. The epithet Al-Ummy (the unlettered) does not, thus, occur in Meccan Suras. 34 The Koran.
87	157	7	Say, O men, Verily I am the messenger of GOD unto you all:e	e That is, to all mankind in general, and not to one particular nation, as the former prophets were sent.				SAY to them: O men! Verily I am God's apostle to you all;
87	158	7	unto him belongeth the kingdom of heaven and earth; there is no GOD but he: he giveth life, and he causeth to die. Believe therefore in GOD and his apostle, the illiterate prophet, who believeth in GOD and his word; and follow him, that ye may be rightly directed.					Whose is the kingdom of the Heavens and of the Earth! Therefore believe on God but He! He maketh alive and killeth! Therefore believe on God, and his Apostle–the unlettered Prophet–who believeth in God and his word. And follow him that ye may be guided aright.
87	159	7	Of the people of Moses there is a partyf who direct others with truth, and act justly according to the same.	f viz., Those Jews who seemed better disposed than the rest of their brethren to receive Mohammed’s law; or perhaps such of them as had actually received it. Some imagine they were a Jewish nation dwelling somewhere beyond China, which Mohammed saw the night he made his journey to heaven, and who believed on him.1 1 Al Beidâwi. g See chapter 2, p. 7. To what is said in the notes there, we may add that, according to a certain tradition, the stone on which this miracle was wrought was thrown down from paradise by Adam, and came into the possession of Shoaib, who gave it with the rod to Moses; and that, according to another, the water issued thence by three orifices on each of the four sides of the stone, making twelve in all, and that it ran in so many rivulets to the quarter of each tribe in the camp.2 2 Idem. h See chapter 2, p. 7.				And among the people of Moses there is a certain number35 who guide others with truth, and practise what is right according to it.	35 Pirke R. Eliezer, 45, explains Ex. xxxii. 26, of the tribe of Levi, as not having been implicated with the other tribes in the sin of the golden calf.
87	160	7	And we divided them into twelve tribes, as into so many nations. And we spake by revelation unto Moses, when his people asked drink of him, and we said, Strike the rock with thy rod; and there gushed thereout twelve fountains,g and men knew their respective drinking-place. And we caused clouds to overshadow them, and manna and quailsh to descend upon them, saying, Eat of the good things which we have given you for food: and they injured not us, but they injured their own souls.					And we divided the Israelites into twelve tribes, as nations; and we revealed unto Moses when the people asked drink of him–"Strike the rock with thy staff:" and there gushed forth from it twelve fountains–the men all knew their drinking places. And we caused clouds to overshadow them, and sent down upon them the manna and the quails. . . . "Eat of the good things with which we have supplied you." But it was not us whom they injured, but they injured their own selves:
87	161	7	And call to mind when it was said unto them, Dwell in this city,i and eat of the provisions thereof wherever ye will, and say, Forgiveness; and enter the gate worshipping: we will pardon you your sins, and will give increase unto the well-doers.	i See this passage explained, ibid.				And when it was said to them, "Dwell in this city, and eat therefrom what ye will, and say 'Hittat' (forgiveness), and enter the gate with prostrations; then will we pardon your offences,–we will give increase to the doers of good:"
87	162	7	But they who were ungodly among them changed the expression into another,k which had not been spoken unto them. Wherefore we went down upon them indignation from heaven, because they transgressed.	k Professor Sike says, that being prone to leave spiritual for worldly matters, instead of Hittaton they said Hintaton, which signifies wheat,3 and comes much nearer the true word than the expression I have in the last place quoted, set down from Jallalo’ddin. Whether he took this from the same commentator or not does not certainly appear, though he mentions him just before; but if he did, his copy must differ from that which I have followed. 3 Sike, in not. ad Evang. Infant. p. 71.				But the ungodly ones among them changed that word into another than that which had been told them:36 therefore sent we forth wrath out of Heaven upon them for their wrong doings.	36 The Jews changed hittat, absolution, indulgence, into habbat, corn.
87	163	7	And ask them concerning the city,l which was situate on the sea, when they transgressed on the Sabbath-day: when their fish came unto them on their Sabbath-day, appearing openly on the water: but on the day whereon they celebrated no Sabbath, they came not unto them. Thus did we prove them, because they were wicked-doers.	l This city was Ailah or Elath, on the Red Sea; though some pretend it was Midian, and others Tiberias. The whole story is already given in the notes to chapter 2, p. 8. Some suppose the following five or eight verses to have been revealed at Medina.				And37 ask them about the city that stood by the sea, when its inhabitants broke the Sabbath; when their fish came to them on their Sabbath day appearing openly, but came not to them on the day when they kept no Sabbath. Thus did we make trial of them, for that they were evildoers.38	37 This and the next six verses are supposed to have been added at Medina. 38 Comp. Sura [xci.] ii. 61. No trace of this legend is to be found in the Talmudists. The city is said to have been Aila (Elath) on the Red Sea.
87	164	7	And when a party of themm said unto the others, Why do ye warn a people whom GOD will destroy, or will punish with a grievous punishment? They answered, This is an excuse for us unto your LORD,n and peradventure they will beware.	m viz., The religious persons among them, who strictly observed the Sabbath, and endeavoured to reclaim the others, till they despaired of success. But some think these words were spoken by the offenders, in answer to the admonitions of the others. n That we have done our duty in dissuading them from their wickedness.				And when some of them said, why warn ye those whom God would destroy or chastise with terrible chastisement? they said, For our own excuse with your Lord; and that they may fear Him.
87	165	7	But when they had forgotten the admonitions which had been given them, we delivered those who forbade them to do evil; and we inflicted on those who had transgressed a severe punishment, because they had acted wickedly.					And when they forgot their warnings, we delivered those who had forbidden evil; and we inflicted a severe chastisement on those who had done wrong, for that they were evil doers.
87	166	7	And when they proudly refused to desist from what had been forbidden them, we said unto them, Be ye transformed into apes, driven away from the society of men. And remember when thy LORD declared that he would surely send against the Jews until the day of resurrection, some nation who should afflict them with a grievous oppression:o for thy LORD is swift in punishing, and he is also ready to forgive, and merciful:	o See chapter 5, p. 82, note g.				But when they proudly persisted in that which was forbidden, we said to them, "Become scouted apes;" and then thy Lord declared that until the day of the resurrection, he would surely send against them39 (the Jews) those who should evil entreat and chastise them: for prompt is thy Lord to punish; and He is Forgiving, Merciful.	39 Perhaps in allusion to Deut. xxviii. 49, 50.
87	167	7	and we dispersed them among the nations in the earth. Some of them are upright persons, and some of them are otherwise. And we proved them with prosperity and with adversity, that they might return from their disobedience;					And we have divided them upon the Earth as peoples: some of them are upright and some are otherwise; and by good things and by evil things have we proved them, to the intent that they might return to us.
87	168	7	and a succession of their posterity hath succeeded after them, who have inherited the book of the law, who receive the temporal goods of this world,p and say, It will surely be forgiven us: and if a temporal advantage like the former be offered them, they accept it also. Is it not the covenant of the book of the law established with them, that they should not speak of GOD aught but the truth?q Yet they diligently read that which is therein. But the enjoyment of the next life will be better for those who fear God than the wicked gains of these people: (Do ye not therefore understand?)	p By accepting of bribes for wresting judgment, and for corrupting the copies of the Pentateuch, and by extorting of usury, &c.1 1 Al Beidâwi. q Particularly by giving out that GOD will forgive their corruption without sincere repentance and amendment.				And they have had successors to succeed them: they have inherited the Book: they have received the passing good things of this lower world,40 and say, "It will be forgiven us." Yet if the like good things came to them again, they would again receive them. But hath there not been received on their part a covenant through the Scripture that they should speak nought of God but the truth? And yet they study its contents. But the mansion of the next world hath more value for those who fear God–Do ye not then comprehend?–	40 As bribes to pervert Scripture, etc.
87	169	7	and for those who hold fast the book of the law, and are constant at prayer: for we will by no means suffer the reward of the righteous to perish.					And who hold fast the Book, and observe prayer: verily, we will not suffer the reward of the righteous to perish.
87	170	7	And when we shook the mountain of Sinai over them,r as though it had been a covering, and they imagined, that it was falling upon them; and we said, Receive the law which we have brought you with reverence; and remember that which is contained therein, that ye may take heed.	r See chapter 2, p. 8, note z.				And when we shook the mount41 over them as if it had been a shadow, and they thought it falling upon them, . . . "Receive, said we, with steadfastness what we have brought you, and remember what is therein to the end that ye may fear God."	41 Sinai–which, however, is not mentioned in the Koran as the place where the law was given. Comp. "I will cover you with the mountain like a roof." Abodah Sar. 2, 2. Thus also in Tract Sabbath, f. 88, 1, "R. Avdimi . . . saith, These words teach us that the Holy One, blessed be He, turned the mountain over them like a vessel, and said to them, If ye will receive the law, well; but if not, there shall be your grave." This tradition is still held by the Jews. See D. Lewis Pent. Prayers, fol. 150. Its origin is a misunderstanding of Ex. xix. 17, rightly rendered in the E. version at the nether part of the mountain.
87	171	7	And when thy LORD drew forth their posterity from the loins of the sons of Adam,s and took them to witness against themselves, saying, Am not I your LORD? They answered, Yea: we do bear witness. This was done lest ye should say, at the day of resurrection, Verily we were negligent as to this matter, because we were not apprised thereof:	s This was done in the plain of Dahia in India, or as others imagine, in a valley near Mecca. The commentators tell us that God stroked Adam’s back, and extracted from his loins his whole posterity, which should come into the world until the resurrection, one generation after another; that these men were actually assembled all together in the shape of small ants, which were endued with understanding; and that after they had, in the presence of angels, confessed their dependence on GOD, they were again caused to return into the loins of their great ancestor.2 From this fiction it appears that the doctrine of pre-existence is not unknown to the Mohammedans; there is some little conformity between it and the modern theory of generation ex animalculis in semine marium. 2 Idem, Jallalo’ddin. Yahya. Vide D’Herbelot, Bibl. Orient. p. 54.	Memorials of the Faithful (within pp. 29-32, Ustád Ismá'íl) link Memorials of the Faithful (within pp. 117-118, Hájí Muhammad-Riday-i-Shirazi) link Memorials of the Faithful (within pp. 126-129, Hájí Mirzá Muhammad-Taqi, the Afnán) link Memorials of the Faithful (within pp. 150-154, Zaynu’l-Muqarrabín) link The Secret of Divine Civilization, p. 44 link			And when thy Lord brought forth their descendants from the reins of the sons of Adam and took them to witness against themselves, "Am I not," said He, "your Lord?" They said, "Yes, we witness it." This we did, lest ye should say on the day of Resurrection, "Truly, of this were we heedless, because uninformed;"
87	172	7	or lest ye should say, Verily our fathers were formerly guilty of idolatry, and we are their posterity who have succeeded them; wilt thou therefore destroy us for that which vain men have committed?					Or lest ye should say, "Our fathers, indeed, aforetime joined other gods with our God, and we are their seed after them: wilt thou destroy us for the doings of vain men?"
87	173	7	Thus do we explain our signs, that they may return from their vanities.					Thus make we our signs clear: that haply they may return to God.
87	174	7	And relate unto the Jews the history of him unto whom we brought our signs,t and the departed from them; wherefore Satan followed him, and he became one of those who were seduced.	t Some suppose the person here intended to be a Jewish rabbi, or one Ommeya Ebn Abi’lsalt, who read the scriptures, and found thereby that GOD would send a prophet about that time, and was in hopes that he might be the man; but when Mohammed declared his mission, believed not on him through envy. But according to the more general opinion, it was Balaam, the son of Beor, of the Canaanitish race, well acquainted with part at least of the scripture, having even been favoured with some revelations from GOD; who being requested by his nation to curse Moses and the children of Israel, refused it at first, saying, How can I curse those who are protected by the angels? But afterwards he was prevailed on by gifts; and he had no sooner done it, than he began to put out his tongue like a dog, and it hung down upon his breast.3 3 Al Beidâwi, Jallalo’ddin, al Zamakhshari. Vide D’Herbel. Bibl. Orient. Art. Balaam.				Recite to them42 the history of him43 to whom we vouchsafed our signs, and who departed from them, so that Satan followed him, and he became one of the seduced.	42 To the Jews. 43 Balaam. But according to others, a Jew who renounced his faith in Muhammad.
87	175	7	And if we had pleased, we had surely raised him thereby unto wisdom; but he inclined unto the earth, and followed his own desire.u Wherefore his likeness as the likeness of a dog, which, if thou drive him away, putteth forth his tongue, or, if thou let him alone, putteth forth his tongue also. This is the likeness of the people, who accuse our signs of falsehood. Rehearse therefore this history unto them, that they may consider.	u Loving the wages of unrighteousness, and running greedily after error for reward.4 4 2 Peter ii. v.; Jude II.				Had we pleased, we had certainly thereby exalted him; but he crouched to the earth and followed his own lust: his likeness, therefore, is as that of the dog which lolls out his tongue, whether thou chase him away, or leave him alone! Such is the likeness of those who treat our signs as lies. Tell them this tale then, that they may consider.
87	176	7	Evil is the similitude of those people who accuse our signs of falsehood, and injure their own souls.					Evil the likeness of those who treat our signs as lies! and it is themselves they injure.
87	177	7	Whomsoever GOD shall direct, he will be rightly directed; and whomsoever he shall lead astray, they shall perish.					He whom God guideth is the guided, and they whom he misleadeth shall be the lost.
87	178	7	Moreover we have created for hell many of the genii and of men; they have hearts by which they understand not, and they have eyes by which they see not: and they have ears by which they hear not. These are like the brute beasts; yea they go more astray: these are the negligent.		Kitáb-i-Íqán, part II, paragraph 119, p. 113 link Kitáb-i-Íqán, part II, paragraph 125, p. 119 link Gems of Divine Mysteries, p. 49, paragraph 66 link The Secret of Divine Civilization, p. 4 link	Hearts have they, with which they understand not, and eyes have they with which they see not! (repeat) BWC: Hearts have they with which they understand not, and eyes have they with which they see not.... MG: They are like the brutes: Yea, they go more astray...		Many, moreover, of the Djinn and men have we created for Hell. Hearts have they with which they understand not, and eyes have they with which they see not, and ears have they with which they hearken not. They are like the brutes: Yea, they go more astray: these are the heedless.
87	179	7	GOD hath most excellent names;x therefore call on him by the same; and withdraw from those who use his name perversely:y they shall be rewarded for that which they shall have wrought.	x Expressing his glorious attributes. Of these the Mohammedan Arabs have no less than ninety-nine, which are reckoned up by Marracci.5 5 In Alc. p. 414. y As did Walid Ebn al Mogheira, who hearing Mohammed give GOD the title of al Rahmân, or the merciful, laughed aloud, saying he knew none of that name, except a certain man who dwelt in Yamama;1 or as the idolatrous Meccans did, who deduced the names of their idols from those of the true GOD; deriving, for example, Allât from Allah, al Uzza from al Azîz, the mighty, and Manât from al Mannân, the bountiful.2 1 Marrac. Vit. Moh. p. 19. 2 Al Beidâwi. Jallalo’ddin. See the Prelim. Disc. p. 14.				Most excellent titles hath God:44 by these call ye on Him, and stand aloof from those who pervert45 his titles. For what they have done shall they be repaid!	44 The 99 titles of God, taken from the Koran, are to be found in Maracci, vol. 11, p. 414, or in Macbride's Religion of the Mohammedans, p. 121. To facilitate the repetition of these names, the Muslims use a rosary. 45 In altering the names of God, changing allah into Allat, Elaziz into Alozza, Mennan into Menat, etc.
87	180	7	And of those whom we have created there are a people who direct others with truth, and act justly according thereto.z	z As it is said a little above that GOD hath created many to eternal misery, so here he is said to have created others to eternal happiness.3 3 Al Beidâwi.				And among those whom we have created are a people who guide others with truth, and in accordance therewith act justly.
87	181	7	But those who devise lies against our signs, we will suffer them to fall gradually into ruin, by a method which they knew not:a	a By flattering them with prosperity in this life, and permitting them to sin in an uninterrupted security, till they find themselves unexpectedly ruined.4 4 Idem.				But as for those who treat our signs as lies, we will gradually bring them down by means of which they know not:
87	182	7	and I will grant them to enjoy a long and prosperous life; for my stratagem is effectual.					And though I lengthen their days, verily, my stratagem shall prove effectual.
87	183	7	Do they not consider that there is no devil in their companion?b He is no other than a public preacher.	b viz., In Mohammed, whom they gave out to be possessed when he went up to Mount Safâ, and from thence called to the several families of each respective tribe in order, to warn them of GOD’S vengeance if they continued in their idolatry.5 5 Idem.				Will they not bethink them that their companion Muhammad is not djinn-possessed? Yes, his office is only that of plain warner.
87	184	7	Or do they not contemplate the kingdom of heaven and earth, and the things which GOD hath created; and consider that peradventure it may be that their end draweth nigh? And in what new declaration will they believe, after this?c	c i.e., After they have rejected the Korân. For what more evident revelation can they hereafter expect?6 6 Idem.				Will they not look forth on the realms of the Heaven and of the Earth, and on all things which God hath made, to see whether haply their end be not drawing on? And in what other book will they believe46 who reject the Koran?	46 Lit. and in what declaration after it will they believe?
87	185	7	He whom GOD shall cause to err, shall have no director; and he shall leave them in their impiety, wandering in confusion.					No other guide for him whom God shall mislead! He will leave them distraught in their wanderings.
87	186	7	They will ask thee concerning the last hour; at what time its coming is fixed? Answer, Verily the knowledge thereof is with my LORD; none shall declare the fixed time thereof, except he. The expectation thereof is grievous in heaven and on earth:d it shall come upon you no otherwise than suddenly.	d Not only to men and genii, but to the angels also.				They will ask thee of the Hour–for what time is its coming fixed? SAY: The knowledge of it is only with my Lord: none shall manifest it in its time but He: it is the burden47 of the Heavens and of the Earth: not otherwise than on a sudden will it come on you.48	47 That is, it weighs heavily on the hopes and fears of men, djinn, and angels. 48 Probably the usual final clause, whence ye looked not for it, should here be added to make good the rhyme, which is otherwise interrupted in the original.
87	187	7	They will ask thee, as though thou wast well acquainted therewith. Answer, Verily the knowledge thereof is with GOD alone: but the greater part of men know it not.					They will ask thee as if thou wast privy to it: SAY: The knowledge of it is with none but God. But most men know not this.
87	188	7	Say, I am able neither to procure advantage unto myself, nor to avert mischief from me, but as GOD pleaseth. If I knew the secrets of God, I should surely enjoy abundance of good, neither should evil befall me. Verily I am no other than a denouncer of threats, and a messenger of good tidings unto people who believe.					SAY: I have no control over what may be helpful or hurtful to me, but as God willeth. Had I the knowledge of his secrets, I should revel in the good, and evil should not touch me. But I am only a warner, and an announcer of good tidings to those who believe.
87	189	7	It is he who hath created you from one person, and out of him produced his wife, that he might dwell with her: and when he had known her, she carried a light burden for a time, wherefore she walked easily therewith. But when it became more heavy,e she called upon GOD their LORD, saying, If thou give us a child rightly shaped, we will surely be thankful.	e That is, when the child grew bigger in her womb.				He it is who hath created you from a single person, and from him brought forth his wife that he might dwell with her: and when he had known her, she bore a light burden, and went about with it; and when it became heavy, they both cried to God their Lord, "If thou give us a perfect child we will surely be of the thankful."
87	190	7	Yet when he had given them a child rightly shaped, they attributed companions unto him, for that which he had given them.f But far be that from GOD, which they associated with him!	f For the explaining of this whole passage, the commentators tell the following story:– They say, that when Eve was big with her first child, the devil came to her and asked her whether she knew what she carried within her, and which way she should be delivered of it, suggesting that possibly it might be a beast. She, being unable to give an answer to this question, went in a fright to Adam, and acquainted him with the matter, who, not knowing what to think of it, grew sad and pensive. Whereupon the devil appeared to her again (or, as others say, to Adam), and pretended that he by his prayers would obtain of GOD that she might be safely delivered of a son in Adam’s likeness, provided they would promise to name him Abda’lhareth, or the servant of al Hareth (which was the devil’s name among the angels), instead of Abd’allah, or the servant of GOD, as Adam had designed. This proposal was agreed to, and accordingly, when the child was born, they gave it that name, upon which it immediately died.1 And with this Adam and Eve are here taxed, as an act of idolatry. The story looks like a rabbinical fiction, and seems to have no other foundation than Cain’s being called by Moses Obed adâmah, that is, a tiller of the ground, which might be translated into Arabic by Abd’alhareth. But al Beidâwi, thinking it unlikely that a prophet (as Adam is, by the Mohammedans, supposed to have been) should be guilty of such an action, imagines the Korân in this place means Kosai, one of Mohammed’s ancestors, and his wife, who begged issue of GOD, and having four sons granted them, called their names Abd Menâf, Abd Shams, Abd’al Uzza, and Abd’al Dâr, after the names of the four principal idols of the Koreish. And the following words also he supposes to relate to their idolatrous posterity. 1 Idem, Yahya. Vide D’Herbelot, Bibl. Orient. p. 438, et Selden. de Jure Nat. Sec. Hebr. l. 5, c. 8.				Yet when God had given them a perfect child,49 they50 joined partners with Him in return for what he had given them. But high is God above the partners they joined with Him!	49 Some render salihan, well made, rightly shaped; others, virtuous, morally perfect. 50 And their idolatrous posterity. Beidh.
87	191	7	Will they associate with him false gods which create nothing but are themselves created: and can neither give them assistance, nor help themselves?					What! Will they join those with Him who cannot create anything, and are themselves created, and have no power to help them, or to help themselves?
87	192	7	And if ye invite them to the true direction, they will not follow you: it will be equal unto you, whether ye invite them, or whether ye hold your peace.					And if ye summon them to "the guidance," they will not follow you! It is the same to them whether ye summon them or whether ye hold your peace!
87	193	7	Verily the false deities whom ye invoke besides GOD are servants like unto you.g Call therefore upon them, and let them give you an answer, if ye speak truth.	g Being subject to the absolute command of GOD. For the chief idols of the Arabs were the sun, moon, and stars.2 2 See the Prelim. Disc. p. 12, &c.				Truly they whom ye call on beside God, are, like yourselves, His servants! Call on them then, and let them answer you, if what ye say of them be true!
87	194	7	Have they feet, to walk with? Or have they hands, to lay hold with? Or have they eyes, to see with? Or have they ears, to hear with? Say, Call upon your companions, and then lay a snare for me, and defer it not;					Have they feet to walk with? Have they hands to hold with? Have they eyes to see with? Have they ears to hear with? SAY: Call on these joint gods of yours; then make your plot against me, and delay it not.
87	195	7	for GOD is my protector, who sent down the book of the Koran; and he protecteth the righteous.					Verily, my Lord is God, who hath sent down "the Book;" and He is the protector of the righteous.
87	196	7	But they whom ye invoke besides him cannot assist you, neither do they help themselves;					But they whom ye call on beside Him, can lend you no help, nor can they help themselves:
87	197	7	and if ye call on them to direct you, they will not hear. Thou seest them look towards thee, but they see not.					And if ye summon them to "the guidance," they hear you not: thou seest them look towards thee, but they do not see!
87	198	7	Use indulgence,h and command that which is just, and withdraw far from the ignorant.	h Or, as the words may also be translated, Take the superabundant overplus–meaning that Mohammed should accept such voluntary alms from the people as they could spare. But the passage, if taken in this sense, was abrogated by the precept of legal alms, which was given at Medina.	The Secret of Divine Civilization, p. 95 link	Make due allowances; and enjoin what is just, and withdraw from the ignorant.		Make the best of things;51 and enjoin what is just, and withdraw from the ignorant:	51 Take or use indulgence; i.e. take men and their actions as they are, and make all due allowances. Some understand it, of Muhammad's accepting such voluntary and superfluous alms as the people could spare.
87	199	7	And if an evil suggestion from Satan be suggested unto thee, to divert thee from thy duty, have recourse unto GOD: for he heareth and knoweth.					And if stirrings to evil from Satan stir thee, fly thou for refuge to God: He verily heareth, knoweth!
87	200	7	Verily they who fear God, when a temptation from Satan assaileth them, remember the divine commands, and behold, they clearly see the danger of sin and the wiles of the devil.					Verily, they who fear God, when some phantom from Satan toucheth them, remember Him, and lo! they see clearly.
87	201	7	But as for the brethren of the devils, they shall continue them in error; and afterwards they shall not preserve themselves therefrom.					Their Brethren52 will only continue them in error, and cannot preserve themselves from it.	52 That is, those under Satanic influence.
87	202	7	And when thou bringest not a verse of the Koran unto them, they say, Hast thou not put it together?i Answer, I follow that only which is revealed unto me from my LORD. This book containeth evident proofs from your LORD, and is a direction and mercy unto people who believe.	i i.e., Hast thou not yet contrived what to say; or canst thou obtain no revelation from GOD				And when thou bringest not a verse (sign) of the Koran to them, they say, "Hast thou not yet patched it up?53 SAY: I only follow my Lord's utterances to me. This is a clear proof on the part of your Lord, and a guidance and a mercy for those who believe.	53 Collected or sought it out. Beidh.
87	203	7	And when the Koran is read, attend thereto, and keep silence; that ye may obtain mercy.					And when the Koran is read, then listen ye to it and keep silence, that haply ye may obtain mercy.
87	204	7	And meditate on thy LORD in thine own mind, with humility and fear, and without loud speaking, evening and morning; and be not one of the negligent.					And think within thine own self on God, with lowliness and with fear and without loud spoken words, at even and at morn; and be not one of the heedless.
87	205	7	Moreover the angels who are with my LORD do not proudly disdain his service, but they celebrate his praise and worship him.					Verily they who are round about thy Lord disdain not His service. They praise Him and prostrate themselves before Him.
95	0	8
95	0	8
95	0	8	CHAPTER VIII.					SURA VIII.–THE SPOILS1 [XCV.]	1 On this Sura, which relates mainly to the battle of Bedr, see Weil's M. der Prophet, p. 268.
95	0	8	ENTITLED, THE SPOILS;k REVEALED AT MEDINA.	k This chapter was occasioned by the high disputes which happened about the division of the spoils taken at the battle of Bedr,1 between the young men who had fought, and the old men who had stayed under the ensigns; the former insisting they ought to have the whole, and the latter that they deserved a share.2 To end the contention, Mohammed pretended to have received orders from heaven to divide the booty among them equally, having first taken thereout a fifth part for the purposes which will be mentioned hereafter. 1 See cap. 3, p. 33. 2 Al Beidâwi, Jallalo’ddin. l Except seven verses, beginning at these words, And call to mind when the unbelievers plotted against thee, &c. Which some think were revealed at Mecca.				MEDINA.–76 Verses
95	0	8	IN THE NAME OF THE MOST MERCIFUL GOD.					In the Name of God, the Compassionate, the Merciful
95	1	8	THEY will ask thee concerning the spoils: Answer, The division of the spoils belongeth unto GOD and the apostle.m Therefore fear GOD, and compose the matter amicably among you: and obey GOD and his apostle, if ye are true believers.	m It is related that Saad Ebn Abi Wakkâs, one of the companions, whose brother Omair was slain in this battle, having killed Saîd Ebn al As, took his sword, and carrying it to Mohammed, desired that he might be permitted to keep it; but the prophet told him that it was not his to give away, and ordered him to lay it with the other spoils. At this repulse, and the loss of his brother, Saad was greatly disturbed; but in a very little while this chapter was revealed, and thereupon Mohammed gave him the sword, saying, You asked this sword of me when I had no power to dispose of it, but now I have received authority from GOD to distribute the spoils, you may take it.3 3 Al Beidâwi.				THEY will question thee about THE SPOILS. SAY: The spoils are God's and the apostle's. Therefore, fear God, and settle this among yourselves; and obey God and his apostle, if you are believers.
95	2	8	Verily the true believers are those whose hearts fear when GOD is mentioned, and whose faith increaseth when his signs are rehearsed unto them, and who trust in their LORD;		Selections from the Writings of the Báb (3 Excerpts from the Persian Bayán, IX, 10, within pp. 98-99) link	their hearts are thrilled with awe at the mention of God		Believers are they only whose hearts thrill with fear when God is named, and whose faith increaseth at each recital of his signs, and who put their trust in their Lord;
95	3	8	who observe the stated times of prayer, and give alms out of that which we have bestowed on them.					Who observe the prayers, and give alms out of that with which we have supplied them;
95	4	8	These are really believers: they shall have superior degrees of felicity with their LORD, and forgiveness, and an honourable provision.					These are the believers: their due grade awaiteth them in the presence of their Lord, and forgiveness, and a generous provision.
95	5	8	As thy LORD brought thee forth from thy house,n with truth; and part of the believers were averse to thy directions:o	n i.e., From Medina. The particle as having nothing in the following words to answer it, al Beidâwi supposes the connection to be that the division of the spoils belonged to the prophet, notwithstanding his followers were averse to it, as they had been averse to the expedition itself. o For the better understanding of this passage, it will be necessary to mention some further particulars relating to the expedition of Bedr. Mohammed having received private information (for which he pretended he was obliged to the angel Gabriel) of the approach of a caravan belonging to the Koreish, which was on its return from Syria with a large quantity of valuable merchandise, and was guarded by no more than thirty, or, as others say, forty men, set out with a party to intercept it. Abu Sofiân, who commanded the little convoy, having notice of Mohammed’s motions, sent to Mecca for succours; upon which Abu Jahl, and all the principal men of the city, except only Abu Laheb, marched to his assistance, with a body of nine hundred and fifty men. Mohammed had no sooner received advice of this, than Gabriel descended with a promise that he should either take the caravan or beat the succours; whereupon he consulted with his companions which of the two he should attack. Some of them were for setting upon the caravan, saying that they were not prepared to fight such a body of troops as were coming with Abu Jahl: but this proposal Mohammed rejected, telling them that the caravan was at a considerable distance by the seaside, whereas Abu Jahl was just upon them. The others, however, insisted so obstinately on pursuing the first design of falling on the caravan, that the prophet grew angry, but by the interposition of Abu Becr, Omar, Saad Ebn Obadah, and Mokdâd Ebn Amru, they at length acquiesced in his opinion. Mokdâd in particular assured him they were all ready to obey his orders, and would not say to him, as the children of Israel did to Moses, Go thou and thy LORD to fight, for we will sit here;1 but, Go thou and thy LORD to fight, and we will fight with you. At this Mohammed smiled, and again sat down to consult with them, applying himself chiefly to the Ansârs or helpers, because they were the greater part of his forces, and he had some apprehension lest they should not think themselves obliged by the oath they had taken to him at al Akaba,2 to assist him against any other than such as should attack him in Medina. But Saad Ebn Moâdh, in the name of the rest, told him that they had received him as the apostle of GOD, and had promised him obedience, and were therefore all to a man ready to follow him where he pleased, though it were into the sea. Upon which the prophet ordered them in GOD’S name to attack the succours, assuring them of the victory.3 1 Kor. c. 5, p. 76. 2 See the Prelim. Disc. p. 37. 3 Al Beidâwi.				Remember how thy Lord caused thee to go forth from thy home2 on a mission of truth, and part of the believers were quite averse to it:	2 At Medina.
95	6	8	they disputed with thee concerning the truth, after it had been made known unto them;p no otherwise than as if they had been led forth to death, and had seen it with their eyes.q	p That is, concerning their success against Abu Jahl and the Koreish; notwithstanding they had GOD’S promise to encourage them. q The reason of this great backwardness was the smallness of their number, in comparison of the enemy, and their being unprepared; for they were all foot, having but two horses among them, whereas the Koreish had no less than a hundred horse.4 4 Idem. Vide Abulfed, Vit. Moh. p. 56.				They disputed with thee about the truth3 which had been made so clear, as if they were being led forth to death, and saw it before them:	3 The necessity for the combat and its probable result.
95	7	8	And call to mind when GOD promised you one of the two parties, that it should be delivered unto you,r and ye desired that the party which was not furnished with armss should be delivered unto you: but GOD purposed to make known the truth in his words, and to cut off the uttermost part of the unbelievers;t	r That is, either the caravan or the succours from Mecca. Father Marracci mistaking al îr and al nafîr, which are appellatives and signify the caravan and the troop or body of succours, for proper names, has thence coined two families of the Koreish never heard of before, which he calls Airenses and Naphirenses.5 5 Marracc. in Alc. p. 297. s viz., The caravan, which was guarded by no more than forty horse; whereas the other party was strong and well appointed. t As if he had said, Your view was only to gain the spoils of the caravan, and to avoid danger; but God designed to exalt his true religion by extirpating its adversaries.6 6 Al Beidâwi.				And remember when God promised you that one of the two troops4 should fall to you, and ye desired that they who had no arms should fall to you: but God purposed to prove true the truth of his words, and to cut off the uttermost part ofthe infidels;	4 Muhammad had conceived the design of attacking an unarmed caravan belonging to the Koreisch on its way from Syria to Mecca. Abu Sofian, who had charge of it, sent to Mecca for succour, whence a body of nearly 1000 armed men at once set out to his assistance. Some of the Muslims were anxious to attack the caravan: others, notwithstanding the disparity of numbers, proposed to throw themselves upon the succours.
95	8	8	that he might verify the truth, and destroy falsehood, although the wicked were averse thereto.					That he might prove his truth to be the truth, and bring to nought that which is nought,5 though the impious were averse to it:	5 Idolatry.
95	9	8	When ye asked assistance of your LORD,u and he answered you, Verily I will assist you with a thousandx angels, following one another in order.	u When Mohammed’s men saw they could not avoid fighting, they recommended themselves to GOD’S protection; and their prophet prayed with great earnestness, crying out, O GOD, fulfil that which thou hast promised me: O GOD, if this party be cut off, thou wilt no more be worshipped on earth. And he continued to repeat these words till his cloak fell from off his back.7 7 Idem. Vide Abulfed. Vit. Moh. p. 58. x Which were afterwards reinforced with three thousand more.8 Wherefore some copies instead of a thousand, read thousands in the plural. 8 See cap. 3, p. 33 and 45.				When ye sought succour of your Lord, and he answered you, "I will verily aid you with a thousand6 angels, rank on rank:"	6 In Sura [xcvii.] iii. the angels are said to be 3000.
95	10	8	And this GOD designed only as good tidingsy for you, and that your hearts might thereby rest secure: for victory is from GOD alone; and GOD is mighty and wise.	y See chap. 3, p. 45.				And God made this promise as pure good tidings, and to assure your hearts by it: for succour cometh from God alone! Verily God is Mighty, Wise.
95	11	8	When a sleep fell on you as a security from him, and he sent down upon you water from heaven, that he might thereby purify you, and take from you the abomination of Satan,z and that he might confirm your hearts, and establish your feet thereby.	z It is related, that the spot where Mohammed’s little army lay was a dry and deep sand, into which their feet sank as they walked, the enemy having the command of the water; and that having fallen asleep, the greater part of them were disturbed with dreams, wherein the devil suggested to them that they could never expect God’s assistance in the battle, since they were cut off from the water, and besides suffering the inconvenience of thirst, must be obliged to pray without washing, though they imagined themselves to be the favourites of God, and that they had his apostle among them. But in the night rain fell so plentifully that it formed a little brook, and not only supplied them with water for all their uses, but made the sand between them and the infidel army firm enough to bear them; whereupon the diabolical suggestions ceased.1 1 Al Beidâwi.				Recollect when sleep, a sign of security from Him, fell upon you, and he sent down upon you water from Heaven that he might thereby cleanse you, and cause the pollution of Satan to pass from you, and that he might gird up your hearts, and stablish your feet by it:
95	12	8	Also when thy LORD spake unto the angels, saying, Verily I am with you; wherefore confirm those who believe. I will cast a dread into the hearts of the unbelievers. Therefore strike off their heads, and strike off all the ends of their fingers.a	a This is the punishment expressly assigned the enemies of the Mohammedan religion; though the Moslems did not inflict it on the prisoners they took at Bedr, for which they are reprehended in this chapter.				When thy Lord spake unto the angels, "I will be with you: therefore stablish ye the faithful. I will cast a dread into the hearts of the infidels." Strike off their heads then, and strike off from them every finger-tip.
95	13	8	This shall they suffer, because they have resisted GOD and his apostle: and whosoever shall oppose GOD and his apostle, verily GOD will be severe in punishing him.					This, because they have opposed God and his apostle: And whoso shall oppose God and his apostle. . . . Verily, God will be severe in punishment.
95	14	8	This shall be your punishment; taste it therefore: and the infidels shall also suffer the torment of hell fire.					"This for you! Taste it then! and for the infidels is the torture of the fire!"
95	15	8	O true believers, when ye meet the unbelievers marching in great numbers against you, turn not your backs unto them:					O ye who believe! when ye meet the marshalled hosts of the infidels, turn not your backs to them:
95	16	8	for whoso shall turn his back unto them in that day, unless he turneth aside to fight, or retreateth to another party of the faithful,b shall draw on himself the indignation of GOD, and his abode shall be in hell; an ill journey shall it be thither!	b That is, if it be not downright running away, but done either with design to rally and attack the enemy again, or by way of feint or stratagem, or to succour a party which is hard pressed, &c.2 9 Idem.				Whoso shall turn his back to them on that day, unless he turn aside to fight, or to rally to some other troop, shall incur wrath from God: Hell shall be his abode and wretched the journey thither!
95	17	8	And ye slew not those who were slain at Bedr yourselves, but GOD slew them.c Neither didst thou, O Mohammed cast the gravel into their eyes, when thou didst seem to cast it; but GOD cast it,d that he might prove the true believers by a gracious trial from himself, for GOD heareth and knoweth.	c See c. 3, p. 32, note n. d See ibid.	Kitáb-i-Íqán, part II, paragraph 196, p. 179 link	Those shafts were God's, not Thine!		So it was not ye who slew them, but God slew them; and those shafts were God's, not thine!7 He would make trial of the faithful by a gracious trial from Himself: Verily, God Heareth, Knoweth.	7 Lit. thou didst not cast when thou didst cast, but God cast. This is explained of the miracle of the gravelstones and sand cast by God into the eyes of the Meccans at Bedr.
95	18	8	This was done that GOD might also weaken the crafty devices of the unbelievers.					This befel, that God might also bring to nought the craft of the infidels.
95	19	8	If ye desire a decision of the matter between us, now hath a decision come unto you:e and if ye desist from opposing the apostle, it will be better for you. But if ye return to attack him, we will also return to his assistance; and your forces shall not be of advantage unto you at all, although they be numerous; for GOD is with the faithful.	e These words are directed to the people of Mecca, whom Mohammed derides, because the Koreish, when they were ready to set out from Mecca, took hold of the curtains of the Caaba, saying O GOD, grant the victory to the superior army, the party that is most rightly directed, and the most honourable.1 1 Idem.				O Meccans! if ye desired a decision, now hath the decision come to you.8 It will be better for you if ye give over the struggle. If ye return to it, we will return; and your forces, though they be many, shall never avail you aught, for God is with the faithful.	8 That is, by our victory over you.
95	20	8	O true believers, obey GOD and his apostle, and turn not back from him, since ye hear the admonitions of the Korân.					O ye faithful! obey God and his apostle, and turn not away from Him, now that ye hear the truth;
95	21	8	And be not as those who say, We hear, when they do not hear.					And be not like those who say "We hear," when they hear not;
95	22	8	Verily the worst sort of beasts in the sight of GOD are the deaf and the dumb, who understand not.		The Secret of Divine Civilization, p. 4 link	MG: For the vilest beasts in God's sight, are the deaf, the dumb, who understand not.		For the vilest beasts in God's sight, are the deaf, the dumb, who understand not.
95	23	8	If GOD had known any good in them, he would certainly have caused them to hear:f and if he had caused them to hear, they would surely have turned back, and have retired afar off.	f That is, to hearken to the remonstrances of the Korân. Some say that the infidels demanded of Mohammed that he should raise Kosai, one of his ancestors, to life, to bear witness to the truth of his mission, saying he was a man of honour and veracity, and they would believe his testimony: but they are here told that it would have been in vain.2 2 Idem. See c. 6, p. 99.				Had God known any good in them, he would certainly have made them hear. But even if He had made them hear, they would certainly have turned back and withdrawn afar.
95	24	8	O true believers, answer GOD and his apostle, when he inviteth you unto that which giveth you life; and know that GOD goeth between a man and his heart,g and that before him ye shall be assembled.	g Not only knowing the innermost secrets of his heart, but overruling a man’s designs, and disposing him either to belief or infidelity.				O ye faithful! make answer to the appeal of God and his apostle when he calleth you to that which giveth you life. Know that God cometh in between a man and his own heart, and that to him shall ye be gathered.
95	25	8	Beware of sedition;h it will not affect those who are ungodly among you particularly, but all of you in general; and know that GOD is severe in punishing.	h The original word signifies any epidemical crime, which involves a number of people in its guilt; and the commentators are divided as to its particular meaning in this place.				And be afraid of temptation: the evil doers among you will not be the only ones on whom it will light: And know ye that God is severe in punishment.
95	26	8	And remember when ye were few, and reputed weak in the land;i ye feared lest men should snatch you away: but God provided you a place of refuge, and he strengthened you with his assistance, and bestowed on you good things, that ye might give thanks.	i viz., At Mecca. The persons here spoken to are the Mohâjerîn, or refugees who fled from thence to Medina.				And remember when ye were few, and reputed weak in the land:9 ye feared lest men should pluck you away; then was it that He took you in and strengthened you with his help, and supplied you with good things, that haply ye might give thanks.	9 Muhammad specially addresses the Mohadjers in this verse, i.e. those who had fled with him to Medin.
95	27	8	O true believers, deceive not GOD and his apostle;k neither violate your faith against your own knowledge.	k Al Beidâwi mentions an instance of such treacherous dealing in Abu Lobâba, who was sent by Mohammed to the tribe of Koreidha, then besieged by that prophet for having broken their league with him and perfidiously gone over to the enemies at the war of the ditch,3 to persuade them to surrender at the discretion of Saad Ebn Moadh, prince of the tribe of Aws, their confederates, which proposal they had refused. But Abu Lobâba’s family and effects being in the hands of those of Koreidha, he acted directly contrary to his commission, and instead of persuading them to accept Saad as their judge, when they asked his advice about it, drew his hand across his throat, signifying that he would put them all to death. However, he had no sooner done this than he was sensible of his crime, and going into a mosque, tied himself to a pillar, and remained there seven days without meat or drink, till Mohammed forgave him. 3 See Prid. Life of Mah. p. 85. Abulf. Vit. Moh. p. 76, and the notes to c. 33.				O ye who believe! deal not falsely with God and his apostle; and be not false in your engagements, with your own knowledge:
95	28	8	And know that your wealth and your children are a temptation unto you;l and that with GOD is a great reward.	l As they were to Abu Lobâba.				And know that your wealth and your children are a temptation; and that God! with Him is a glorious recompense.
95	29	8	O true believers, if ye fear GOD, he will grant you a distinction,m and will expiate your sins from you, and will forgive you; for GOD is endued with great liberality.	m i.e., A direction that you may distinguish between truth and falsehood; or success in battle to distinguish the believers from the infidels; or the like.				O ye who believe! if ye fear God he will make good your deliverance, and will put away your sins from you, and will forgive you. God is of great bounteousness!
95	30	8	And call to mind when the unbelievers plotted against thee, that they might either detain thee in bonds, or put to death, or expel thee the city;n and they plotted against thee: but GOD laid a plot against them;o and GOD is the best layer of plots.	n When the Meccans heard of the league entered into by Mohammed with those of Medina, being apprehensive of the consequence, they held a council, whereat they say the devil assisted in the likeness of an old man of Najd. The point under consideration being what they should do with Mohammed, Abu’lbakhtari was of opinion that he should be imprisoned, and the room walled up, except a little hole, through which he should have necessaries given him, till he died. This the devil opposed, saying that he might probably be released by some of his own party. Heshâm Ebn Amru was for banishing him, but his advice also the devil rejected, insisting that Mohammed might engage some other tribes in his interest, and make war on them. At length Abu Jahl gave his opinion for putting him to death, and proposed the manner, which was unanimously approved.1 1 Al Beidâwi. See the Prelim. Disc. p. 39. o Revealing their conspiracy to Mohammed, and miraculously assisting him to deceive them and make his escape;2 and afterwards drawing them to the battle of Bedr. 2 See ibid.	Summons of the Lord of Hosts (Súriy-Haykal, paragraph 244) link A Traveler’s Narrative, p. 74 link	BWC: And remember when the disbelievers schemed against Thee, that they might lay hold upon Thee, or slay Thee, or cast Thee out; and so they schemed, and God schemed, and God, verily, is the best of schemers. EGB: And when those who misbelieved plotted against thee to confine thee, or slay thee, or drive thee out; and they plotted, and God plotted; and God is the best of plotters.		And call to mind when the unbelievers plotted against thee, to detain thee prisoner, or to kill thee, or to banish thee: They plotted–but God plotted: and of plotters is God the best!
95	31	8	And when our signs are repeated unto them, they say, We have heard; if we pleased we would certainly pronounce a composition like unto this: this is nothing but fables of the ancients.p	p See chapter 6, p. 90.				And oft as our signs were rehearsed to them, they said, "Now have we heard: if we pleased we could certainly utter its like! Yes, it is mere tales of the ancients."
95	32	8	And when they said, O GOD, if this be the truth from thee, rain down stones upon us from heaven, or inflict on us some other grievous punishment.r	r This was the speech of Al Nodar Ebn al Hareth.3 3 Al Beidâwi.	Kitáb-i-Íqán, part II, paragraph 230, p. 208 link	If this be the very truth from before Thee, rain down stones upon us from heaven.		And when they said, "God! if this be the very truth from before thee, rain down stones upon us from Heaven, or lay on us some grievous chastisement."
95	33	8	But GOD was not disposed to punish them, while thou wast with them: nor was GOD disposed to punish them when they asked pardon.s	s Saying, GOD forgive us! Some of the commentators, however, suppose the persons who asked pardon were certain believers who stayed among the infidels; and others think the meaning to be, that GOD would not punish them, provided they asked pardon.				But God chose not to chastise them while thou wast with them, nor would God chastise them when they sued for pardon.
95	34	8	But they have nothing to offer in excuse why GOD should not punish them, since they hindered the believers from visiting the holy temple,t although they are not the guardians thereof.u The guardians thereof are those only who fear God; but the greater part of them know it not.	t Obliging them to fly from Mecca, and not permitting them so much as to approach the temple, in the expedition of al Hodeibiya.4 4 See the Prelim. Disc. p. 41. u Because of their idolatry and indecent deportment there. For otherwise the Koreish had a right to the guardianship of the Caaba, and it was continued in their tribe and in the same family even after the taking of Mecca.5 5 See c. 4, p. 60, note x.				But because they debarred the faithful from the holy temple, albeit they are not its guardians, nothing is there on their part why God should not chastise them. The Godfearing only are its guardians; but most of them know it not.
95	35	8	And their prayer at the house of God is no other than whistling and clapping of the hands.x Taste therefore the punishment, for that ye have been unbelievers.	x It is said that they used to go round the Caaba naked,6 both men and women, whistling at the same time through their fingers, and clapping their hands. Or, as others say, they made this noise on purpose to disturb Mohammed when at his prayers, pretending to be at prayers also themselves.7 6 See c. 7, p. 107. 7 Al Beidâwi.				And their prayer at the house of God is no other than whistling through the fingers and clapping of the hands–"Taste then the torment, for that ye have been unbelievers."
95	36	8	They who believe not expend their wealth to obstruct the way of GOD:y they shall expend it, but afterwards it shall become matter of sighing and regret unto them, and at length they shall be overcome;	y The persons particularly meant in this passage were twelve of the Koreish, who gave each of them ten camels every day to be killed for provisions for their army in the expedition of Bedr; or, according to others, the owners of the effects brought by the caravan, who gave great part of them to the support of the succours from Mecca. It is also said that Abu Sofiân, in the expedition of Ohod, hired two thousand Arabs, who cost him a considerable sum, besides the auxiliaries which he had obtained gratis.8 8 Idem.				The infidels spend their riches10 with intent to turn men aside from the way of God: spend it they shall; then shall sighing be upon them, and then shall they be overcome.	10 Twelve of the Koreisch had given camels and a large sum of money in aid of the Meccan succours.
95	37	8	and the unbelievers shall be gathered together into hell;					And the infidels shall be gathered together into Hell,
95	38	8	that GOD may distinguish the wicked from the good, and may throw the wicked one upon the other, and may gather them all in a heap, and cast them into hell. These are they who shall perish.					That God may separate the bad from the good, and put the bad one upon the other, and heap them all up and put them into Hell! These are they who shall be lost.
95	39	8	Say unto the unbelievers, that if they desist from opposing thee, what is already past shall be forgiven them; but if they return to attack thee, the exemplary punishment of the former opposers of the prophets is already past, and the like shall be inflicted on them.					SAY to the infidels: If they desist from their unbelief, what is now past shall be forgiven them; but if they return to it, they have already before them11 the doom of the ancients!	11 Lit. hath preceded.
95	40	8	Therefore fight against them until there be no opposition in favor of idolatry, and the religion be wholly GOD'S. If they desist, verily GOD seeth that which they do:					Fight then against them till strife be at an end, and the religion be all of it God's. If they desist, verily God beholdeth what they do:
95	41	8	but if they turn back, know that GOD is your patron; he is the best patron, and the best helper.					But if they turn their back, know ye that God is your protector: Excellent protector! excellent helper!
95	42	8	(X.) And know that whenever ye gain any spoils, a fifth part thereof belongeth unto GOD, and to the apostle, and his kindred, and the orphans, and the poor, and the traveller;z if ye believe in GOD, and that which we have sent down unto our servant on the day of distinction,a on the day whereon the two armies met: and GOD is almighty.	z According to this law, a fifth part of the spoils is appropriated to the particular uses here mentioned, and the other four-fifths are to be equally divided among those who were present at the action: but in what manner or to whom the first fifth is to be distributed, the Mohammedan doctors differ, as we have elsewhere observed.1 Though it be the general opinion that this verse was revealed at Bedr, yet there are some who suppose it was revealed in the expedition against the Jewish tribe of Kainokâ, which happened a little above a month after.2 1 See the Prelim. Disc. Sect. VI. 2 Al Beidâwi. a i.e., Of the battle of Bedr; which is so called because it distinguished the true believers from the infidels.				And know ye, that when ye have taken any booty, a fifth12 part belongeth to God and to the Apostle, and to the near of kin, and to orphans, and to the poor, and to the wayfarer, if ye believe in God, and in that which we have sent down to our servant on the day of the victory,13 the day of the meeting of the Hosts. Over all things is God potent.	12 Before Islam it had been the custom among the Arabians to assign a fourth part of the booty to the leader of an expedition. See Freyt. Einl. p. 266. 13 That is, on the day of the battle of Bedr. See Sura xxi. 49, p. 154.
95	43	8	When ye were encamped on the hithermost side of the valley,b and they were encamped on the farther side, and the caravan was below you;c and if ye had mutually appointed to come to a battle ye would certainly have declined the appointment;d but ye were brought to an engagement without any previous appointment, that GOD might accomplish the thing which was decreed to be done;e	b Which was much more inconvenient than the other, because of the deep sand and want of water. c By the seaside, making the best of their way to Mecca. d Because of the great superiority of the enemy, and the disadvantages ye lay under. e By granting a miraculous victory to the faithful, and overthrowing their enemies; for the conviction of the latter, and the confirmation of the former.3 3 Idem.		Shoghi Effendi in Dawn-Breakers: that God might accomplish the thing destined to be done.	The Dawn-Breakers, Chapter X, p. 214 link	When ye were encamped on the near side of the valley, and they were on the further side, and the caravan was below you, if ye had made an engagement to attack ye would have failed the engagement; but ye were led into action notwithstanding, that God might accomplish the thing destined to be done:
95	44	8	that he who perisheth hereafter may perish after demonstrative evidence, and that he who liveth may live by the same evidence; GOD both heareth and knoweth.		Selections from the Writings of the Báb (1 Tablets and Addresses: Extracts from an Epistle to Muhammad Sháh, within pp. 11-18) link	BWC: That he who should perish might perish with a clear proof before him and he who should live might live by clear proof.		That he who should perish might perish with a clear token14 before him, and that he who liveth might live with it. And verily, God Heareth, Knoweth.	14 The mission of Gabriel to Muhammad with the promise of victory.
95	45	8	When thy LORD caused the enemy to appear unto thee in thy sleep few in number;f and if he had caused them to appear numerous unto thee, ye would have been disheartened, and would have disputed concerning the matter:g but GOD preserved you from this; for he knoweth the innermost parts of the breasts of men.	f With which vision Mohammed acquainted his companions for their encouragement. g Whether ye should attack the enemy or fly.				Remember when God shewed them to thee in thy dream, as few: Had he shown them numerous, ye would certainly have become fainthearted, and would certainly have disputed about the matter–But from this God kept you–He knoweth the very secrets of the breast–
95	46	8	And when he caused them to appear unto you when ye met, to be few in your eyes;h and diminished your numbers in their eyes;i that GOD might accomplish the thing which was decreed to be done; and unto GOD shall all things return.	h It is said that Ebn Masúd asked the man who was next him whether he did not see them to be about seventy, to which he replied that he took them to be a hundred.4 4 Idem. i This seeming contradictory to a passage in the third chapter,5 where it is said that the Moslems appeared to the infidels to be twice their own number, the commentators reconcile the matter by telling us that, just before the battle began, the prophet’s party seemed fewer than they really were, to draw the enemy to an engagement; but that so soon as the armies were fully engaged, they appeared superior, to terrify and dismay their adversaries. It is related that Abu Jahl at first thought them so inconsiderable a handful, that he said one camel would be as much as they could all eat.6 5 Page 33 6 Al Beidâwi, Jallalo’ddin, Yahya.				And when, on your meeting, he made them to appear to your eyes as few, and diminished you in their eyes, that God might carry out the thing that was to be done.15 To God do all things return.	15 Compare the different account in Sura [xcvii.] iii. II. The commentators, however, get over the discropancy by explaining the apparent diminution of the Muslims at the commencement only of the battle, which had the effect of drawing on the enemy in self-confidence.
95	47	8	O true believers, when ye meet a party of the infidels, stand firm, and remember GOD frequently, that ye may prosper:		Selections from the Writings of the Báb (3 Excerpts from the Persian Bayán, VIII, 19, within pp. pp. 80-81) link	BWC: Verily, make ye mention of God		Believers! when ye confront a troop, stand firm and make frequent mention of the name of God, that it may fare well with you:
95	48	8	and obey GOD and his apostle, and be not refractory, lest ye be discouraged, and your success depart from you; but persevere with patience, for GOD is with those who persevere.					And obey God and his Apostle; and dispute not, lest ye become fainthearted and your success go from you; but endure with steadfastness, for God is with the steadfastly enduring.
95	49	8	And be not as those who went out of their houses in an insolent manner, and to appear with ostentation unto men,k and turned aside from the way of GOD; for GOD comprehendeth that which they do.	k These were the Meccans, who, marching to the assistance of the caravan, and being come as far as Johfa, were there met by a messenger from Abu Sofiân, to acquaint them that he thought himself out of danger, and therefore they might return home; upon which, Abu Jahl, to give the greater opinion of the courage of himself and his comrades, and of their readiness to assist their friends, swore that they would not return till they had been at Bedr, and had there drunk wine and entertained those who should be present, and diverted themselves with singing women.1 The event of which bravado was very fatal, several of the principal Koreish, and Abu Jahl in particular, losing their lives in the expedition. 1 Al Beidâwi.				And be not like those Meccans who came out of their houses insolently and to be seen of men, and who turn others from the way of God: God is round about their actions.
95	50	8	And remember when Satan prepared their works for them,l and said, No man shall prevail against you to-day; and I will surely be near to assist you. But when the two armies appeared in sight of each other, he turned back on his heels, and said, Verily I am clear of you: I certainly see that which ye see not; I fear GOD, for GOD is severe in punishing.m	l By inciting them to oppose the prophet. m Some understand this passage figuratively, of the private instigation of the devil, and of the defeating of his designs and the hopes with which he had inspired the idolaters. But others take the whole literally, and tell us that when the Koreish, on their march, bethought themselves of the enmity between them and the tribe of Kenâna, who were masters of the country about Bedr, that consideration would have prevailed on them to return, had not the devil appeared in the likeness of Sorâka Ebn Malec, a principal person of that tribe, and promised them that they should not be molested, and that himself would go with them. But when they came to join battle, and the devil saw the angels descending to the assistance of the Moslems, he retired; and al Hareth Ebn Heshâm, who had him then by the hand, asking him whither he was going, and if he intended to betray them at such a juncture, he answered, in the words of this passage: I am clear of you, for I see that which ye see not; meaning the celestial succours. They say further, that when the Koreish, on their return, laid the blame of their overthrow on Sorâka, he swore that he did not so much as know of their march till he heard they were routed: and afterwards, when they embraced Mohammedism, they were satisfied it was the devil.2 2 Idem, Jallalo’ddin.				When Satan prepared their works for them, and said, "No man shall conquer you this day; and verily I will be near to help you:" But when the two armies came in sight, he turned on his heel and said, "Ay, I am clear of you: ay, I see what ye see not:16 ay, I fear God; for God is severe in punishing."	16 The angels fighting for the Muslims.
95	51	8	When the hypocrites, and those in whose hearts there was an infirmity, said, Their religion hath deceived these men:n but whosoever confideth in GOD cannot be deceived; for GOD is mighty and wise.	n In tempting them to so great a piece of folly, as to attack so large a body of men with such a handful.				When the hypocrites and the diseased of heart said, "Their Religion hath misled the Muslims:17 But whoso putteth his trust in God. , , , Yes, verily God is Mighty, Wise!	17 By inducing them to attack so greatly superior a force.
95	52	8	And if thou didst behold when the angels caused the unbelievers to die: they strike their faces and their backs,o and say unto them, Taste ye the pain of burning:	o This passage is generally understood of the angels who slew the infidels at Bedr, and who fought (as the commentators pretend) with iron maces, which shot forth flames of fire at every stroke.3 Some, however, imagine that the words hint, at least, at the examination of the sepulchre, which the Mohammedans believe every man must undergo after death, and will be very terrible to the unbelievers.4 3 Idem. 4 See the Prelim. Disc. Sect. IV. p. 50, &c.				If thou didst see, when the angels cause the infidels to die! They smite their faces and their backs, and–"Taste ye the torture of the burning:
95	53	8	this shall ye suffer for that which your hands have sent before you;p and because GOD is not unjust towards his servants.	p See chapter 2, p. 11, note r.				This, for what your hands have sent on before you:"–and God is not unjust to his servants.
95	54	8	These have acted according to the wont of the people of Pharaoh, and of those before them, who disbelieved in the signs of GOD: therefore GOD took them away in their iniquity; for GOD is mighty and severe in punishing.					Their state is like that of the people of Pharaoh and of those before them who believed not in the signs of God: therefore God seized upon them in their sin! God is Mighty, severe in punishing.
95	55	8	This hath come to pass because GOD changeth not his grace, wherewith he hath favored any people, until they change that which is in their souls; and for that GOD both heareth and seeth.					This, because God changeth not the favour with which he favoureth a people, so long as they change not what is in their hearts; and for that God Heareth, Knoweth.
95	56	8	According to the wont of the people of Pharaoh, and of those before them, who charged the signs of their LORD with imposture, have they acted: wherefore we destroyed them in their sins, and we drowned the people of Pharaoh; for they were all unjust persons.					Their state is like that of the people of Pharaoh, and of those before them who treated their Lord's signs as lies. We therefore destroyed them in their sins, and we drowned the people of Pharaoh; for they were all doers of wrong.
95	57	8	Verily the worst cattle in the sight of GOD are those who are obstinate infidels, and will not believe.					The worst beasts truly in the sight of God are the thankless who will not believe;
95	58	8	As to those who enter into a league with thee, and afterwards violate their league at every convenient opportunity,q and fear not God;	q As did the tribe of Koreidha.1 1 See before, p. 128, and c. 33.				They with whom thou hast leagued, and who are ever breaking their league, and who fear not God!
95	59	8	if thou take them in war, disperse, by making them an example, those who shall come after them, that they may be warned;					If thou take them in war, then, by the example of their fate, scatter those who shall follow them–that they may be warned:
95	60	8	or if thou apprehend treachery from any people, throw back their league unto them with like treatment; for GOD loveth not the treacherous.					Or if thou fear treachery from any people, throw back their treaty to them as thou fairly mayest,18 for God loveth not the treacherous.	18 Thus Beidh. Or, more simply, render them the like.
95	61	8	And think notr that the unbelievers have escaped God's vengeance,s for they shall not weaken the power of God.	r Some copies read it in the third person, Let not the unbelievers think, &c. s viz., Those who made their escape from Bedr.				And think not that the infidels shall escape Us! They shall not weaken God.
95	62	8	Therefore prepare against them what force ye are able, and troops of horse, whereby ye may strike a terror into the enemy of GOD, and your enemy, and into other infidels besides them, whom ye know not, but GOD knoweth them. And whatsoever ye shall expend in the defence of the religion of GOD, it shall be repaid unto you, and ye shall not be treated unjustly.					Make ready then against them what force ye can, and strong squadrons whereby ye may strike terror into the enemy of God and your enemy, and into others beside them whom ye know not, but whom God knoweth. All that you shall expend for the cause of God shall be repaid you; and ye shall not be wronged.
95	63	8	And if they incline unto peace, do thou also incline thereto; and put thy confidence in GOD, for it is he who heareth and knoweth.					And if they lean to peace, lean thou also to it; and put thy trust in God: for He is the Hearing, the Knowing.
95	64	8	But if they seek to deceive thee, verily GOD will be thy support. It is he who hath strengthened thee with his help, and with that of the faithful; and hath united their hearts. If thou hadst expended whatever riches are in the earth, thou couldst not have united their hearts,t but GOD united them; for he is mighty and wise.	t Because of the inveterate enmity which reigned among many of the Arab tribes; and therefore this reconciliation is reckoned by the commentators as no inconsiderable miracle, and a strong proof of their prophet’s mission.	The Secret of Divine Civilization, p. 74 link	Hadst Thou spent all the riches of the earth, Thou couldst not have united their hearts; but God hath united them...		But if they seek to betray thee, God will be all-sufficient for thee. He it is who hath strengthened thee with His help, and with the faithful, and hath made their hearts one. Hadst thou spent all the riches of the earth, thou couldst not have united their hearts; but God hath united them, for He is Mighty, Wise.
95	65	8	O prophet, GOD is thy support, and such of the true believers who followeth thee.u	u This passage, as some say, was revealed in a plain called al Beidâ, between Mecca and Medina, during the expedition of Bedr; and, as others, in the sixth year of the prophet’s mission, on the occasion of Omar’s embracing Mohammedism.				O prophet! God, and such of the faithful as follow thee, will be all-sufficient for thee.
95	66	8	O prophet stir up the faithful to war: if twenty of you persevere with constancy, they shall overcome two hundred, and if there be one hundred of you, they shall overcome a thousand of those who believe not; because they are a people which do not understand.					O prophet! stir up the faithful to the fight. Twenty of you who stand firm shall vanquish two hundred: and if there be a hundred of you they shall vanquish a thousand of the infidels, for they are a people devoid of understanding.
95	67	8	Now hath GOD eased you, for he knew that ye were weak. If there be an hundred of you who persevere with constancy, they shall overcome two hundred; and if there be a thousand of you, they shall overcome two thousand,x by the permission of GOD; for GOD is with those who persevere.	x See Levit. xxvi. 8; Josh xxiii. 10.				Now hath God made your work easy, for he knoweth how weak ye are. If there be an hundred of you who endure resolutely, they shall vanquish two hundred; and if there be a thousand of you, they shall vanquish two thousand19 by God's permission; for God is with those who are resolute to endure.	19 Comp. Lev. xxvi. 8; Josh. xxiii. 10.
95	68	8	It hath not been granted unto any prophet, that he should possess captives, until he hath made a great slaughter of the infidels in the earth.y Ye seek the accidental goods of this world, but GOD regardeth the life to come; and GOD is mighty and wise.	y Because severity ought to be used where circumstances require it, though clemency be more preferable where it may be exercised with safety. While the Mohammedans, therefore, were weak, and their religion in its infancy, GOD’S pleasure was that the opposers of it should be cut off, as is particularly directed in this chapter. For which reason, they are here upbraided with their preferring the lucre of the ransom to their duty				No prophet hath been enabled to take captives until he had made great slaughter in the earth. Ye desire the passing fruitions of this world, but God desireth the next life for you. And God is Mighty, Wise.
95	69	8	Unless a revelation had been previously delivered from GOD, verily a severe punishment had been inflicted on you, for the ransom which ye took from the captives at Bedr.z	z That is, had not the ransom been, in strictness, lawful for you to accept, by GOD’S having in general terms allowed you the spoil and the captives, ye had been severely punished. Among the seventy prisoners which the Moslems took in this battle were Al Abbâs, one of Mohammed’s uncles, and Okail, the son of Abu Tâleb and brother of Ali. When they were brought before Mohammed, he asking the advice of his companions what should be done with them, Abu Becr was for releasing them on their paying ransom, saying, that they were near relations to the prophet, and GOD might possibly forgive them on their repentance; but Omar was for striking off their heads, as professed patrons of infidelity. Mohammed did not approve of the latter advice, but observed that Abu Becr resembled Abraham, who interceded for offenders, and that Omar was like Noah, who prayed for the utter extirpation of the wicked antediluvians; and thereupon it was agreed to accept a ransom from them and their fellow-captives. Soon after which, Omar, going into the prophet’s tent, found him and Abu Becr weeping, and, asking them the reason of their tears, Mohammed acquainted him that this verse had been revealed, condemning their ill-timed lenity towards their prisoners, and that they had narrowly escaped the divine vengeance for it, adding that, if GOD had not passed the matter over, they had certainly been destroyed to a man, excepting only Omar and Saad Ebn Moadh, a person of as great severity, and who was also for putting the prisoners to death.1 Yet did not this crime go absolutely unpunished neither: for in the battle of Ohod the Moslems lost seventy men, equal to the number of prisoners taken at Bedr, 2 which was so ordered by GOD, as a retaliation or atonement for the same. 1 Idem. 2 See c. 3, p. 46.				Had there not been a previous ordinance20 from God, a severe chastisement had befallen you, for the ransom which ye took.	20 Authorising the ransom of captives.
95	70	8	Eat therefore of what ye have acquired,a that which is lawful and good; for GOD is gracious and merciful.	a i.e., Of the ransom which ye have received of your prisoners. For it seems, on this rebuke, they had some scruple of conscience whether they might convert it to their own use or not.3 3 Al Beidâwi.				Eat therefore of the spoils ye have taken what is lawful and good; and fear God: God is Gracious, Merciful.
95	71	8	O prophet, say unto the captives who are in your hands. If GOD shall know any good to be in your hearts, he will give you better than what hath been taken from you;b and he will forgive you, for GOD is gracious and merciful.	b That is, if ye repent and believe, GOD will make you abundant retribution for the ransom ye have now paid. It is said that this passage was revealed on the particular account of al Abbâs, who, being obliged by Mohammed, though his uncle, to ransom both himself and his two nephews, Okail and Nawfal Ebn al Hareth, complained that he should be reduced to beg alms of the Koreish as long as he lived. Whereupon Mohammed asked him what was become of the gold which he delivered to Omm al Fadl when he left Mecca, telling her that he knew not what might befall him in the expedition, and therefore, if he lost his life, she might keep it herself for the use of her and her children? Al Abbâs demanded who told him this, to which Mohammed replied that GOD had revealed it to him. And upon this al Abbâs immediately professed Islâmism, declaring that none could know of that affair except GOD, because he gave her the money at midnight. Some years after, al Abbâs reflecting on this passage, confessed it to be fulfilled; for he was then not only possessed of a large substance, but had the custody of the well Zemzem, which, he said, he preferred to all the riches of Mecca.4 4 Idem. Vide D’Herbel. Bibl. Orient. Art. Abbâs.				O prophet! say to the captives who are in your hands, "If God shall know good21 to be in your hearts, He will give you good beyond all that hath been taken from you, and will forgive you: for God is Forgiving, Merciful."	21 That is, a disposition to become Muslims.
95	72	8	But if they seek to deceive thee,c verily they have deceived GOD; wherefore he hath given thee power over them: and GOD is knowing and wise.	c By not paying the ransom agreed on.				But if they seek to deal treacherously with you–they have already dealt treacherously22 with God before! Therefore hath He given you power over them. God is Knowing, Wise.	22 That is, on account of their infidelity.
95	73	8	Moreover, they who have believed, and have fled their country, and employed their substance and their persons in fighting for the religion of GOD, and they who have given the prophet a refuge among them, and have assisted him, these shall be deemed the one nearest of kin to the other.d But they who have believed, but have not fled their country, shall have no right of kindred at all with you, until they also fly. Yet if they ask assistance of you on account of religion, it belongeth unto you to give them assistance; except against a people between whom and yourselves there shall be a league subsisting: and GOD seeth that which ye do.	d And shall consequently inherit one another’s substance, preferably to their relations by blood. And this, they say, was practised for some time, the Mohâjerin and Ansârs being judged heirs to one another, exclusive of the deceased’s other kindred, till this passage was abrogated by the following: Those who are related by blood shall be deemed the nearest of kin to each other.				Verily, they who have believed and fled their homes and spent their substance for the cause of God, and they who have taken in the prophet and been helpful to him, shall be near of kin the one to the other. And they who have believed, but have not fled their homes, shall have no rights of kindred with you at all, until they too fly their country. Yet if they seek aid from you on account of the faith, your part it is to give them aid, except against a people between whom and yourselves there shall be a treaty. And God beholdeth your actions.
95	74	8	And as to the infidels let them be deemed of kin the one to the other. Unless ye do this, there will be a sedition in the earth, and grievous corruption.					The infidels lend one another mutual help. Unless ye do the same, there will be discord in the land and great corruption.
95	75	8	But as for them who have believed, and left their country, and have fought for GOD's true religion, and who have allowed the prophet a retreat among them, and have assisted him, these are really believers; they shall receive mercy, and an honourable provision.					But as for those who have believed and fled their country, and fought on the path of God, and given the prophet an asylum, and been helpful to him, these are the faithful; Mercy is their due and a noble provision.
95	76	8	And they who have believe since, and have fled their country, and have fought with you, these also are of you. And those who are related by consanguinity shall be deemed the nearest of kin to each other preferably to strangers according to the book of GOD; GOD knoweth all things.					And they who have believed and fled their country since, and have fought at your side, these also are of you. Those who are united by ties of blood23 are the nearest of kin to each other. This is in the Book of God. Verily, God knoweth all things.	23 See Weil. Life of M. p. 84, n.
113	0	9
113	0	9
113	0	9						SURA IX.1–IMMUNITY [CXIII.]
113	0	9	CHAPTER IX.					MEDINA.–130 Verses	1 The "Immunity" is said by some commentators to have formed originally one Sura with the eighth, p.375, and that on this account the usual formula of invocation is not prefixed. The Caliph Othman accounted for this omission of the Bismillah from the fact of this Sura having been revealed, with the exception of a few verses, shortly before the prophet's death, who left no instructions on the subject. (Mishcat 1, p. 526.) The former verses from 1-12, or, according to other traditions, from 1-40, were recited to the pilgrims at Mecca by Ali, Ann. Hej. 9.
113	0	9	ENTITLED, THE DECLARATION OF IMMUNITY;e REVEALED AT MEDINA.	e The reason why the chapter had this title appears from the first verse. Some, however, give it other titles, and particularly that of Repentance, which is mentioned immediately after. It is observable that this chapter alone has not the auspicatory form, In the name of the most merciful GOD, prefixed to it; the reason of which omission, as some think, was, because these words imply a concession of security, which is utterly taken away by this chapter, after a fixed time; wherefore some have called it the chapter of Punishment; others say that Mohammed (who died soon after he had received this chapter), having given no direction where it should be placed, nor for the prefixing the Bismillah to it, as had been done to the other chapters; and the argument of this chapter bearing a near resemblance to that of the preceding, his companions differed about it, some saying that both chapters were but one, and together made the seventh of the seven long ones, and others that they were two distinct chapters; whereupon, to accommodate the dispute, they left a space between them, but did not interpose the distinction of the Bismillah.1 It is agreed that this chapter was the last which was revealed; and the only one, as Mohammed declared, which was revealed entire and at once, except the hundred and tenth. Some will have the two last verses to have been revealed at Mecca. 1 Al Beidâwi, Jallalo’ddin, Yahya, &c.				An IMMUNITY from God and His Apostle to those with whom ye are in league, among the Polytheist Arabs! (those who join gods with God).
113	1	9	A DECLARATION of immunity from GOD and his apostle, unto the idolaters, with whom ye have entered into league.f	f Some understand this sentence of the immunity or security therein granted to the infidels for the space of four months; but others think that the words properly signify that Mohammed for the space of four months; but others think that the words properly signify that Mohammed is here declared by GOD to be absolutely free and discharged from all truce or league with them, after the expiration of that time;2 and this last seems to be the truest interpretation. Mohammed’s thus renouncing all league with those who would not receive him as the apostle of GOD, or submit to become tributary, was the consequence of the great power to which he was now arrived. But the pretext he made use of was the treachery he had met with among the Jewish, and idolatrous Arabs–scarce any keeping faith with him, except Banu Damra, Banu Kenâna, and a few others.3 2 Idem. 3 Idem.				Go ye, therefore, at large in the land four months: but know that God ye shall not weaken;2 and that those who believe not, God will put to shame–
113	2	9	Go to and fro in the earth securely four months;g and know that ye shall not weaken GOD, and that GOD will disgrace the unbelievers.	g These months were Shawâl, Dhu’lkaada, Dhu’lhajja, and Moharram; the chapter being revealed in Shawâl. Yet others compute them from the tenth of Dhu’lhajja, when the chapter was published at Mecca, and consequently make them expire on the tenth of the former Rabî.4 4 Idem, al Zamaksh., Jallalo’ddin.				And a proclamation on the part of God and His Apostle to the people on the day of the greater pilgrimage, that God is free from any engagement with the votaries of other gods with God as is His Apostle! If, therefore, ye turn to God it will be better for you; but if ye turn back, then know that ye shall not weaken God: and to those who believe not, announce thou a grievous punishment.	2 Lit. that ye cannot weaken God.
113	3	9	And a declaration from GOD and his apostle unto the people, on the day of the greater pilgrimage,h that GOD is clear of the idolaters, and his apostle also. Wherefore if ye repent, this will be better for you; but if ye turn back, know that ye shall not weaken GOD: and denounce unto those who believe not, a painful punishment.	h viz., The tenth of Dhu’lhajja, when they slay the victims at Mina; which day is their great feast, and completes the ceremonies of the pilgrimage. Some suppose the adjective greater is added here to distinguish the pilgrimage made at the appointed time from lesser pilgrimages, as they may be called, or visitations of the Caaba, which may be performed at any time of the year; or else because the concourse at the pilgrimage this year was greater than ordinary, both Moslems and idolaters being present at it. The promulgation of this chapter was committed by Mohammed to Ali, who rode for that purpose on the prophet’s slit-eared camel from Medina to Mecca; and on the day above mentioned, standing up before the whole assembly at al Akaba, told them that he was the messenger of the apostle of GOD unto them. Whereupon they asking him what was his errand, he read twenty or thirty verses of the chapter to them, and then said, I am commanded to acquaint you with four things: I. That no idolater is to come near the temple of Mecca after this year; 2. That no man presume to compass the Caaba naked for the future;5 3. That none but true believers shall enter paradise; and 4. That public faith is to be kept.6 5 See before, cap. 7, p. 107. 6 Al Beidâwi. Vide Abulfed. Vit. Moh. p. 127, &c.				But this concerneth not those Polytheists with whom ye are in league, and who shall have afterwards in no way failed you, nor aided anyone against you. Observe, therefore, engagement with them through the whole time of their treaty: for God loveth those who fear Him.
113	4	9	Except such of the idolaters with whom ye shall have entered into a league, and who afterwards shall not fail you in any instance, nor assist any other against you.i Wherefore perform the covenant which ye shall have made with them, until their time shall be elapsed; for GOD loveth those who fear him.	i So that notwithstanding Mohammed renounces all league with those who had deceived him, he declares himself ready to perform his engagements to such as had been true to him.				And when the sacred months3 are passed, kill those who join other gods with God wherever ye shall find them; and seize them, besiege them, and lay wait for them with every kind of ambush: but if they shall convert, and observe prayer, and pay the obligatory alms, then let them go their way, for God is Gracious, Merciful.
113	5	9	And when the months wherein ye are not allowed to attack them shall be past, kill the idolaters wheresoever ye shall find them,k and take them prisoners, and besiege them, and lay wait for them in every convenient place. But if they shall repent, and observe the appointed times of prayer, and pay the legal alms, dismiss them freely: for GOD is gracious and merciful.	k Either within or without the sacred territory.				If any one of those who join gods with God ask an asylum of thee, grant him an asylum, that he may hear the Word of God, and then let him reach his place of safety. This, for that they are people devoid of knowledge.	3 Shawâl, Dhu'lkaada, Dhu'lhajja, Muharram. These months were observed by the Arabians previous to the time of Muhammad.
113	6	9	And if any of the idolaters shall demand protection of thee, grant him protection, that he may hear the word of GOD: and afterwards let him reach the place of his security.l This shalt thou do, because they are people which know not the excellency of the religion thou preachest.	l That is, you shall give him a safe-conduct, that he may return home again securely, in case he shall not think fit to embrace Mohammedism.				How shall they who add gods to God be in league with God and with His Apostle, save those with whom ye made a league at the sacred temple? So long as they are true to you, be ye true to them; for God loveth those who fear Him.
113	7	9	How shall the idolaters be admitted into a league with GOD and with his apostle; except those with whom ye entered into a league at the holy temple?m So long as they behave with fidelity towards you, do ye also behave with fidelity towards them; for GOD loveth those who fear him.	m These are the persons before excepted.				How can they? since if they prevail against you, they will not regard in you either ties of blood or faith. With their mouths will they content you, but their hearts will be averse. The greater part of them are perverse doers.
113	8	9	How can they be admitted into a league with you, since, if they prevail against you, they will not regard in you either consanguinity or faith? They will please you with their mouths, but their hearts will be averse from you; for the greater part of them are wicked doers.					They sell the signs of God for a mean price, and turn others aside from his way: evil is it that they do!
113	9	9	They sell the signs of GOD for a small price, and obstruct his way; it is certainly evil which they do.					They regard not in a believer either ties of blood or faith; these are the transgressors!
113	10	9	They regard not in a believer either consanguinity or faith; and these are the transgressors.					Yet if they turn to God and observe prayer, and pay the impost, then are they your brethren in religion. We make clear our signs to those who understand.
113	11	9	Yet if they repent, and observe the appointed times of prayer, and give alms, they shall be deemed your brethren in religion. We distinctly propound our signs unto people who understand.					But if, after alliance made, they break their oaths and revile your religion, then do battle with the ring-leaders of infidelity–for no oaths are binding with them that they may desist.
113	12	9	But if they violate their oaths, after their league, and revile your religion, oppose the leaders of infidelity (for there is no trust in them), that they may desist from their treachery.					What! will ye not fight against those Meccans who have broken their oaths and aimed to expel your Apostle, and attacked you first? Will ye dread them? God is more worthy of your fear, if ye are believers!
113	13	9	Will ye not fight against people who have violated their oaths, and conspired to expel the apostle of God; and who of their own accord assaulted you the first time?n Will ye fear them? But it is more just that ye should fear GOD, if ye are true believers.	n As did the Koreish in assisting the tribe of Becr against those of Khozâah,7 and laying a design to ruin Mohammed, without any just provocation; and as several of the Jewish tribes did, by aiding the enemy, and endeavouring to oblige the prophet to leave Medina, as he had been obliged to leave Mecca.8 7 See the Prelim. Disc. p. 42. 8 Al Beidâwi.				So make war on them: By your hands will God chastise them, and will put them to shame, and will give you victory over them, and will heal the bosoms of a people who believe;
113	14	9	Attack them therefore; GOD shall punish them by your hands, and will cover them with shame, and will give you the victory over them; and he will heal the breasts of the people who believe,o	o viz., Those of Khozâah; or, as others say, certain families of Yaman and Saba, who went to Mecca, and there professed Mohammedism, but were very injuriously treated by the inhabitants; whereupon they complained to Mohammed, who bade them take comfort, for that joy was approaching.1 1 Idem.				And will take away the wrath of their hearts. God will be turned unto whom He will: and God is Knowing, Wise.
113	15	9	and will take away the indignation of their hearts: for GOD will be turned unto whom he pleaseth; and GOD is knowing and wise.					Think ye that ye shall be forsaken as if God did not yet know those among you who do valiantly, and take none for their friends beside God, and His Apostle, and the faithful? God is well apprised of your doings.
113	16	9	Did ye imagine that ye should be abandoned, whereas GOD did not yet know those among you who fought for his religion, and took not any besides GOD, and his apostle, and the faithful for their friends? GOD is well acquainted with that which ye do.					It is not for the votaries of other gods with God, witnesses against themselves of infidelity, to visit the temples of God. These! vain their works: and in the fire shall they abide for ever!
113	17	9	It is not fitting that the idolaters should visit the temples of GOD, being witnesses against their own souls of their infidelity. The works of these men are vain: and they shall remain in hell fire forever.					He only should visit the temples of God who believeth in God and the last day, and observeth prayer, and payeth the legal alms, and dreadeth none but God. These haply will be among the rightly guided.
113	18	9	But he only shall visit the temples of GOD, who believeth in GOD and the last day, and is constant at prayer, and payeth the legal alms, and feareth GOD alone. These perhaps may become of the number of those who are rightly directed.p	p These words are to warn the believers from having too great a confidence in their own merits, and likewise to deter the unbelievers; for if the faithful will but perhaps be saved, what can the others hope for?2 2 Idem.				Do ye place the giving drink to the pilgrims, and the visitation of the sacred temple,4 on the same level with him who believeth in God and the last day, and fighteth on the way of God? They shall not be held equal by God: and God guideth not the unrighteous.
113	19	9	Do ye reckon the giving drink to the pilgrims, and the visiting of the holy temple, to be actions as meritorious as those performed by him who believeth in GOD and the last day, and fighteth for the religion of GOD?q They shall not be held equal with GOD: for GOD directeth not the unrighteous people.	q This passage was revealed on occasion of some words of al Abbâs, Mohammed’s uncle, who, when he was taken prisoner, being bitterly reproached by the Moslems, and particularly by his nephew Ali, answered: You rip up our ill actions, but take no notice of our good ones; we visit the temple of Mecca, and adorn the Caaba with hangings, and give drink to the pilgrims (of Zemzem water, I suppose) and free captives.3 3 Idem.				They who have believed, and fled their homes, and striven with their substance and with their persons on the path of God, shall be of highest grade with God: and these are they who shall be happy!	4 Al Abbas, Muhammad's uncle, when taken prisoner, had defended his unbelief, and declared that he had performed these two important duties. Beidh.
113	20	9	They who have believed, and fled their country and employed their substance and their persons in the defence of GOD'S true religion, shall be in the highest degree of honour with GOD; and these are they who shall be happy.					Tidings of mercy from Himself, and of His good pleasure, doth their Lord send them, and of gardens in which lasting pleasure shall be theirs;
113	21	9	Their LORD sendeth them good tidings of mercy from him, and good will, and of gardens wherein they shall enjoy lasting pleasure:					Therein shall they abide for ever; for God! with Him is a great reward.
113	22	9	they shall continue therein forever; for with GOD is a great reward.					O Believers! make not friends of your fathers or your brethren if they love unbelief above faith: and whoso of you shall make them his friends, will be wrong doers.
113	23	9	O true believers, take not your fathers or your brethren for friends, if they love infidelity above faith; and whosoever among you shall take them for his friends, they will be unjust doers.					SAY: If your fathers, and your sons, and your brethren, and your wives, and your kindred, and the wealth which ye have gained, and merchandise which ye fear may be unsold, and dwellings wherein ye delight, be dearer to you than God and His Apostle and efforts on his Path, then wait until God shall Himself enter on His work:5 and God guideth not the impious.
113	24	9	Say, if your fathers, and your sons, and your brethren, and your wives, and your relations, and your substance which ye have acquired, and your merchandise which ye apprehend may not be sold off, and your dwellings wherein ye delight, be more dear unto you than GOD, and his apostle, and the advancement of his religion; wait until GOD shall send his command:r for GOD directeth not the ungodly people.	r Or shall punish you. Some suppose the taking of Mecca to be here intended.4 4 Idem				Now hath God helped you in many battlefields, and, on the day of Honein,6 when ye prided yourselves on your numbers; but it availed you nothing; and the earth, with all its breadth, became too straight for you:7 then turned ye your backs in flight:	5 Or, shall issue his behest.
113	25	9	Now hath GOD assisted you in many engagements, and particularly at the battle of Honein,s when ye pleased yourselves in your multitude, but it was no manner of advantage unto you, and the earth became too strait for you,t notwithstanding it was spacious; then did ye retreat, and turn your backs.	s This battle was fought in the eighth year of the Hejra, in the valley of Honein, which lies about three miles from Mecca towards Tâyef, between Mohammed, who had an army of twelve thousand men, and the tribes of Hawâzen and Thakîf, whose forces did not exceed four thousand. The Mohammedans, seeing themselves so greatly superior to their enemies, made sure of the victory; a certain person, whom some suppose to have been the prophet himself, crying out, These can never be overcome by so few. But GOD was so highly displeased with this confidence, that in the first encounter the Moslems were put to flight,5 some of them running away quite to Mecca, so that none stood their ground except Mohammed himself, and some few of his family; and they say the prophet’s courage was so great, that his uncle al Abbâs, and his cousin Abu Sofiân Ebn al Hareth, had much ado to prevent his spurring his mule into the midst of the enemy, by laying hold of the bridle and stirrup. Then he ordered al Abbâs, who had the voice of a Stentor, to recall his flying troops; upon which they rallied, and the prophet throwing a handful of dust against the enemy, they attacked them a second time, and by the divine assistance gained the victory.6 5 See Prid. Life of Mahomet, p. 96, &c. Hotting. Hist. Orient. p. 271, &c. D’Herbel. Bibl. Orient. p. 601. 6 Al Beidâwi, Jallalo’ddin, Abulfeda, Vit. Moh. p. 112, &c. t For the valley being very deep, and encompassed by craggy mountains, the enemy placed themselves in ambush on every side, attacking them in the straits and narrow passages, and from behind the rocks, with great advantage.1 1 Ebn Ishak.				Then did God send down His spirit of repose8 upon His Apostle, and upon the faithful, and He sent down the hosts which ye saw not, and He punished the Infidels: This, the Infidels' reward!	6 At the battle of Honein, a valley three miles from Mecca (A.H. 8), the Muhammadans, presuming upon the great superiority of their numbers, 12,000 men, over the enemy who were only 4000 strong, were seized with a panic throughout their ranks. Order was restored and victory obtained through the bravery and presence of mind of Muhammad and his kindred. 7 The enemy attacked and routed you on all sides.
113	26	9	Afterwards GOD sent down his securityu upon his apostle and upon the faithful, and sent down troops of angels,x which ye saw not; and he punished those who disbelieved; and this was the reward of the unbelievers.	u The original word is Sakînat, which the commentators interpret in this sense; but it seems rather to signify the divine presence, or Shechinah, appearing to aid the Moslems.2 2 See cap. 2, p. 27, note k. x As to the number of these celestial auxiliaries, the commentators differ; some say they were five thousand, some eight thousand, and others sixteen thousand.3 3 Al Beidâwi.				Yet, after this, will God be turned to whom He pleaseth; for God is Gracious, Merciful!	8 See ii. 249, p. 365.
113	27	9	Nevertheless GOD will hereafter be turned unto whom he pleaseth;y for GOD is gracious and merciful.	y Besides a great number of proselytes who were gained by this battle, Mohammed, on their request, was so generous as to restore the captives (which were no less than six thousand) to their friends, and offered to make amends himself to any of his men who should not be willing to part with his prisoners; but they all consented to it.4 4 Idem.				O Believers! only they who join gods with God are unclean! Let them not, therefore, after this their year, come near the sacred Temple. And if ye fear want,9 God, if He please, will enrich you of His abundance: for God is Knowing, Wise.
113	28	9	O true believers, verily the idolaters are unclean; let them not therefore come near unto the holy temple after this year.z And if ye fear want, by the cutting off trade and communication with them, GOD will enrich you of his abundance,a if he pleaseth; for GOD is knowing and wise.	z Which was the ninth year of the Hejra. In consequence of this prohibition, neither Jews nor Christians, nor those of any other religion, are suffered to come near Mecca to this day. a This promise, says al Beidâwi, was fulfilled by GOD’S sending plenty of rain, and disposing the inhabitants of Tebâla and Jorash, two towns in Yaman, to embrace Islâm, who thereupon brought sufficient provisions to Mohammed’s men; and also by the subsequent coming in of the Arabs from all quarters to him.				Make war upon such of those to whom the Scriptures have been given as believe not in God, or in the last day, and who forbid not that which God and His Apostle have forbidden, and who profess not the profession of the truth, until they pay tribute out of hand,10 and they be humbled.11	9 Through the breaking off commercial relations.
113	29	9	Fight against them who believe not in GOD, nor the last day,b and forbid not that which GOD and his apostle have forbidden, and profess not the true religion, of those unto whom the scriptures have been delivered, until they pay tribute by right of subjection,c and they be reduced low.	b That is, who have not a just and true faith in these matters; but either believe a plurality of gods, or deny the eternity of hell torments,5 or the delights of paradise as described in the Korân. For as it appears by the following words, the Jews and Christians are the persons here chiefly meant. 5 See cap. 2, p. 10, and cap. 3, p. 34. c This I think the true meaning of the words an yadin, which literally signify by or out of hand, and are variously interpreted: some supposing they mean that the tribute is to be paid readily, or by their own hands and not by another; or that tribute is to be exacted of the rich only, or those who are able to pay it, and not of the poor; or else that it is to be taken as a favour that the Mohammedans are satisfied with so small an imposition, &c.6 That the Jews and Christians are, according to this law, to be admitted to protection on payment of tribute, there is no doubt: though the Mohammedan doctors differ as to those of other religions. It is said that Omar at first refused to accept tribute from a Magian, till Abd’alrahmân Ebn Awf assured him that Mohammed himself had granted protection to a Magian, and ordered that the professors of that religion should be included among the people of the book, or those who found their religion on some book which they suppose to be of divine original. And it is the more received opinion that these three religions only ought to be tolerated on the condition of paying tribute: others, however, admit the Sabians also. Abu Hanîfa supposed people of any religion might be suffered, except the idolatrous Arabs; and Malec excepted only apostates from Mohammedism. The least tribute that can be taken from every such person, is generally agreed to be a dinâr or about ten shillings, a year; nor can he be obliged to pay more unless he consent to it; and this, they say, ought to be laid as well on the poor as on the rich.1 But Abu Hanîfa decided that the rich should pay forty-eight dirhems (twenty, and sometimes twenty-five, of which made a dinâr) a year; one in middling circumstances half that sum; and a poor man, who was able to get his living, a quarter of it: but that he who was not able to support himself should pay nothing.2 6 Vide al Beidâwi. 1 Vide Reland. de Jure Militari Mohammedanor. p. 17 and 50. 2 Al Beidâwi.				The Jews say, "Ezra (Ozair) is a son of God";12 and the Christians say, "The Messiah is a son of God." Such the sayings in their mouths! They resemble the saying of the Infidels of old! God do battle with them! How are they misguided!	10 Or, by right of subjection, Sale; in cash, Wahl.; all without exception, K. i.e. as if by counting hands. 11 Thus Hilchoth Melachim, vi. 4. The Jews are commanded, in case of war with the Gentiles, to offer peace on two conditions:–that they become tributaries, and renounce idolatry. Thus also chap. viii. 4.
113	30	9	The Jews say, Ezra is the son of GOD:d and the Christians say, Christ is the Son of GOD. This is their saying in their mouths; they imitate the saying of those who were unbelievers in former times. May GOD resist them. How are they infatuated!	d This grievous charge against the Jews the commentators endeavour to support by telling us that it is meant of some ancient heterodox Jews, or else of some Jews of Medina; who said so for no other reason than for that the law being utterly lost and forgotten during the Babylonish captivity, Ezra, having been raised to life after he had been dead one hundred years,3 dictated the whole anew to the scribes, out of his own memory; at which they greatly marvelled, and declared that he could not have done it unless he were the son of GOD.4 Al Beidâwi, adds that the imputation must be true, because this verse was read to the Jews, and they did not contradict it; which they were ready enough to do in other instances. That Ezra did thus restore not only the Pentateuch, but also the other books of the Old Testament, by divine revelation, was the opinion of several of the Christian fathers, who are quoted by Dr. Prideaux,5 and of some other writers;6 which they seem to have first borrowed from a passage in that very ancient apocryphal book, called (in our English Bible) the second book of Esdras.7 Dr. Prideaux8 tells us that herein the fathers attributed more to Ezra than the Jews themselves, who suppose that he only collected and set forth a correct edition of the scriptures, which he laboured much in, and went a great way in the perfecting of it. It is not improbable, however, that the fiction came originally from the Jews, though they be now of another opinion, and I cannot fix it upon them by any direct proof. For, not to insist on the testimony of the Mohammedans (which yet I cannot but think of some little weight in a point of this nature), it is allowed by the most sagacious critics that the second book of Ezra was written by a Christian indeed,9 but yet one who had been bred a Jew, and was intimately acquainted with the fables of the Rabbins;10 and the story itself is perfectly in the taste and way of thinking of those men. 3 See cap. 2, p. 28. 4 Al Beidâwi, al Zamakhshari, &c. 5 Connect. part i. l. 5, p. 329. 6 Athanasius junior, in Synopsi S. Script. tom. ii. p. 86. Leontius Byzantin. de Sectis, p. 428. 7 Cap. xiv. 20, &c. 8 Loco citat. 9 See 2 Esdras ii. 43–47; and vii. 28, &c. 10 Vide Dodwelli Dissert. Cyprian. Dissert. 4, § 2. Whiston’s Essay on the Apostolical Constit. p. 34, 76, and 304, &c.; et Fabricii Codic. Apocryph. Novi Test. part ii. p. 936, &c.				They take their teachers, and their monks, and the Messiah, son of Mary, for Lords13 beside God, though bidden to worship one God only. There is no God but He! Far from His glory be what they associate with Him!	12 The Muhammadan tradition is that Ezra was raised to life after he had been 100 years dead, and dictated from memory the whole Jewish law, which had been lost during the captivity, to the scribes. That the Jews regarded Ezra as a son of God is due to Muhammad's own invention. See Sonna, 462 v. H. v. Purgstall's Fundgruben des Orients, i. 288. The Talmudists, however, use very exaggerated language concerning him. Thus, Sanhedrin, 21, 22. "Ezra would have been fully worthy to have been the lawgiver, if Moses had not preceded him." Josephus, Ant. xi. 5, 5, speaks of his high repute ([greek text]) with the people, and of his honourable burial. Muhammad probably represents the Jews as having deified Ezra with the view of showing that they, as well as the Christians, had tampered with the doctrine of the Divine unity.
113	31	9	They take their priests and their monks for their lords, besides GOD,e and Christ the son of Mary; although they are commanded to worship one GOD only: there is no GOD but he; far be that from him which they associate with him!	e See the chap. 3, p. 39, note e.				Fain would they put out God's light with their mouths: but God only desireth to perfect His light, albeit the Infidels abhor it.	13 An allusion to the word Rabbi, used by Jews and Christians, of their priests, etc., but in Arabic of God only. Comp. Matt. xxiii. 7, 8.
113	32	9	They seek to extinguish the light of GOD with their mouths; but GOD willeth no other than to perfect his light, although the infidels be averse thereto.		Kitáb-i-Íqán, part I, paragraph 99, p. 90 link Kitáb-i-Íqán, part II, paragraph 134, p. 126 link Selections from the Writings of the Báb (2 Excerpts from the Qayyúmu'l-Asmá, Chapter LXI, within pp. 60-61) link The Secret of Divine Civilization, p. 45 link	Fain would they put out God's light with their mouths: But God hath willed to perfect His light, albeit the infidels abhor it. (repeat) Shoghi Effendi in The Dawn-Breakers: Fain would they put out God's light with their mouths: but God only desireth to perfect His light, albeit the infidels abhor it. BWC: but God hath determined to perfect His Light MG: Fain would they put out God's light with their mouths: but God hath willed to perfect His light, albeit the infidels abhor it.	The Dawn-Breakers, Chapter XV, p. 284 link	He it is who hath sent His Apostle with the Guidance and a religion of the truth, that He may make it victorious14 over every other religion, albeit they who assign partners to God be averse from it.
113	33	9	It is he who hath sent his apostle with the direction, and true religion: that he may cause it to appear superior to every other religion; although the idolaters be averse thereto.		The Secret of Divine Civilization, p. 41 link	MG: that He may make it victorious over every other religion		O Believers! of a truth, many of the teachers and monks do devour man's substance in vanity, and turn them from the Way of God. But to those who treasure up gold and silver and expend it not in the Way of God, announce tidings of a grievous torment.	14 See Sur. [cxiv.] v. 85.
113	34	9	O true believers, verily many of the priests and monks devour the substance of men in vanity,f and obstruct the way of GOD. But unto those who treasure up gold and silver, and employ it not for the advancement of GOD'S true religion, denounce a grievous punishment.	f By taking of bribes, says al Beidâwi; meaning, probably, the money they took for dispensing with the commands of GOD, and by way of commutation.				On that day their treasures shall be heated in hell fire, and their foreheads, and their sides, and their backs, shall be branded with them. . . . "This is what ye have treasured up for yourselves: taste, therefore, your treasures!"
113	35	9	On the day of judgment their treasures shall be intensely heated in the fire of hell, and their foreheads, and their sides, and their backs shall be stigmatized therewith; and their tormentors shall say, This is what ye have treasured up for your souls; taste therefore that which ye have treasured up.					Twelve months is the number of months with God,15 according to God's book, since the day when He created the Heavens and the Earth: of these four are sacred: this is the right usage: But wrong not yourselves therein; attack those who join gods with God in all, as they attack you in all: and know that God is with those who fear Him.
113	36	9	Moreover, the complete number of months with GOD, is twelve months,g which were ordained in the book of GOD,h on the day whereon he created the heavens and the earth: of these, four are sacred.i This is the right religion: therefore deal not unjustly with yourselves therein. But attack the idolaters in all the months, as they attack you in all;k and know that GOD is with those who fear him.	g According to this passage, the intercalation of a month every third or second year, which the Arabs had learned of the Jews, in order to reduce their lunar years to solar years, is absolutely unlawful. For by this means they fixed the time of the pilgrimage and of the fast of Ramadân to certain seasons of the year which ought to be ambulatory.1 1 See Prid. Life of Mahomet, p. 65, &c., and the Prelim. Disc. Sect. IV. and VII. h viz., The preserved table. i See the Prelim. Discourse, Sect. VII. k For it is not reasonable that you should observe the sacred months with regard to those who do not acknowledge them to be sacred, but make war against you therein.2 2 See cap. 2, p. 20.				To carry over a sacred month to another, is only a growth of infidelity. The Infidels are led into error by it. They allow it one year, and forbid it another, that they may make good the number of months which God hath hallowed, and they allow that which God hath prohibited. The evil of their deeds hath been prepared for them by Satan: for God guideth not the people who do not believe.	15 The intercalation of a month every third year, in order to reduce the lunar to the solar years, is justified by the Muhammadans from this passage.
113	37	9	Verily the transferring of a sacred month to another month, is an additional infidelity.l The unbelievers are led into an error thereby: they allow a month to be violated one year, and declare it sacred another year,m that they may agree in the number of months which GOD hath commanded to be kept sacred; and they allow that which GOD hath forbidden. The evil of their actions hath been prepared for them: for GOD directeth not the unbelieving people.	l This was an invention or innovation of the idolatrous Arabs, whereby they avoided keeping a sacred month, when it suited not their conveniency, by keeping a profane month in its stead; transferring, for example, the observance of Moharram to the succeeding month Safar. The first man who put this in practice, they say, was Jonâda Ebn Awf, of the tribe of Kenâna.3 These ordinances relating to the months were promulgated by Mohammed himself at the pilgrimage of valediction.4 3 Al Beidâwi, Jallalo’ddin. Vide Poc. Spec. p. 323, and the Prelim. Disc. Sect. VII. 4 Abulfeda, Vit. Moh. p. 132. m As did Jonâda, who made public proclamation at the assembly of pilgrims, that their gods had allowed Moharram to be profane, whereupon they observed it not; but the next year he told them that the gods had ordered it to be kept sacred.5 5 Al Beidâwi.				O Believers! what possessed you, that when it was said to you, "March forth on the Way of God," ye sank heavily earthwards? What! prefer ye the life of this world to the next? But the fruition of this mundane life, in respect of that which is to come, is but little.16
113	38	9	O true believers, what ailed you, that when it was said unto you, Go forth to fight for the religion of GOD, ye inclined heavily towards the earth?n Do ye prefer the present life to that which is to come? But the provision of this life, in respect of that which is to come, is but slender.	n viz., In the expedition of Tabûc, a town situate about half-way between Medina and Damascus, which Mohammed undertook against the Greeks, with an army of thirty thousand men, in the ninth year of the Hejra. On this expedition the Moslems set out with great unwillingness, because it was undertaken in the midst of the summer heats, and at a time of great drought and scarcity; whereby the soldiers suffered so much, that this army was called the distressed army: besides, their fruits were just ripe, and they had much rather have stayed to have gathered them.6 6 Idem, Jallalo’ddin. Vide Abulfeda, Vit. Moh. p. 123.				Unless ye march forth, with a grievous chastisement will He chastise you; and He will place another people in your stead, and ye shall in no way harm Him: for over everything is God potent.	16 See Sur. xiii. 26, p. 336 (n.).
113	39	9	Unless ye go forth when ye are summoned to war, God will punish you with a grievous punishment; and he will place another people in your stead,o and ye shall not hurt him at all; for GOD is almighty.	o See chap. 5, p. 80.				If ye assist not your Prophet . . . God assisted him formerly, when the unbelievers drove him forth, in company with a second only!17 when they two were in the cave; when the Prophet said to his companion, "Be not distressed; verily, God is with us." And God sent down His tranquillity upon him, and strengthened him with hosts ye saw not, and made the word of those who believed not the abased, and the word of God was the exalted: for God is Mighty, Wise.
113	40	9	If ye assist not the prophet, verily GOD will assist him, as he assisted him formerly, when the unbelievers drove him out of Mecca, the second of two:p when they were both in the cave: when he said unto his companion, Be not grieved, for GOD is with us.q And GOD sent down his securityr upon him, and strengthened him with armies of angels, whom ye saw not.s And he made the word of those who believed not to be abased, and the word of GOD was exalted: for GOD is mighty and wise.	p That is, having only Abu Becr with him. q See the Prelim. Disc. Sect. II. p. 39. r See before, p. 137, note u. s Who, as some imagine, guarded him in the cave. Or the words may relate to the succours from heaven which Mohammed pretended to have received in several encounters; as at Bedr, the war of the ditch, and the battle of Honein.				March ye forth the light and heavy armed,18 and contend with your substance and your persons on the Way of God. This, if ye know it, will be better for you.	17 With Abubekr. lit. second of two.
113	41	9	Go forth to battle, both light and heavy,t and employ your substance and your persons for the advancement of GOD's religion. This will be better for you, if ye know it.	t i.e., Whether the expedition be agreeable or not; or whether ye have sufficient arms and provisions or not; or whether ye be on horseback or on foot, &c.				Had there been a near advantage and a short journey, they would certainly have followed thee; but the way seemed long to them.19 Yet will they swear by God, "Had we been able, we had surely gone forth with you:" they are self-destroyers! And God knoweth that they are surely liars!	18 Wahk. reich oder arm. Savary, young or old. Ibn Hisam (924) pronounces this to be the oldest verse of the Sura.
113	42	9	If it had been a near advantage, and a moderate journey, they had surely followed thee;u but the way seemed tedious unto them: and yet they will swear by GOD, saying, If we had been able, we had surely gone forth with you. They destroy their own souls; for GOD knoweth that they are liars.	u That is, had there been no difficulties to surmount in the expedition of Tabûc, and the march thither had been short and easy, so that the plunder might have cost them little or no trouble, they would not have been so backward.				God forgive thee! Why didst thou give them leave to stay behind, ere they who make true excuses had become known to thee, and thou hadst known the liars?	19 This refers to the expedition of Tabouk, a town half-way between Medina and Damascus, against the Greeks, A.H. 9. Muhammad was now at the head of an army of 30,000 men. Verses 42-48 are said to have been revealed during the march.
113	43	9	GOD forgive thee! why didst thou give them leave to stay at home,x until they who speak the truth, when they excuse themselves, had become manifested unto thee, and thou hadst known the liars.	x For Mohammed excused several of his men, on their request, from going on this expedition; as Abda’llah Ebn Obba and his hypocritical adherents, and also three of the Ansârs, for which he is here reprehended.				They who believe in God and in the last day will not ask leave of thee to be exempt from contending with their substance and their persons. But God knoweth those who fear Him!
113	44	9	They who believe in GOD and the last day, will not ask leave of thee to be excused from employing their substance and their persons for the advancement of GOD's true religion; and GOD knoweth those who fear him.					They only will ask thy leave who believe not in God and the last day, and whose hearts are full of doubts, and who are tossed up and down in their doubtings.
113	45	9	Verily they only will ask leave of thee to stay behind, who believe not in GOD and the last day, and whose hearts doubt concerning the faith: wherefore they are tossed to and fro in their doubting.					Moreover, had they been desirous to take the field, they would have got ready for that purpose the munitions of war.20 But God was averse to their marching forth, and made them laggards; and it was said, "Sit ye at home with those who sit."
113	46	9	If they had been willing to go forth with thee, they had certainly prepared for that purpose a provision of arms and necessaries: but GOD was averse to their going forth; wherefore he rendered them slothful, and it was said unto them, Sit ye still with those who sit still.y	y i.e., With the women and children, and other impotent people.				Had they taken the field with you, they would only have added a burden to you, and have hurried about among you, stirring you up to sedition; and some there are among you who would have listened to them: and God knoweth the evil doers.	20 Lit. prepared a preparation.
113	47	9	If they had gone forth with you, they had only been a burden unto you, and had run to and fro between you, stirring you up to sedition; and there would have been some among you, who would have given ear unto them: and GOD knoweth the wicked.					Of old aimed they at sedition, and deranged thy affairs, until the truth arrived, and the behest of God became apparent, averse from it though they were.
113	48	9	They formerly sought to raise a sedition,z and they disturbed thy affairs, until the truth came, and the decree of GOD was made manifest; although they were adverse thereto.	z As they did at the battle of Ohod.1 1 See cap. 3, p. 45, &c.				Some of them say to thee, "Allow me to remain at home, and expose me not to the trial." Have they not fallen into a trial already? But verily, Hell shall environ the Infidels!
113	49	9	There is of them who saith unto thee, Give me leave to stay behind, and expose me not to temptation.a Have they not fallen into temptation at home?b But hell will surely encompass the unbelievers.	a By obliging me to go, against my will, on an expedition, the hardships of which may tempt me to rebel or to desert. It is related that one Jadd Ebn Kais said that the Ansârs well knew he was much given to women, and he dared not trust himself with the Greek girls; wherefore he desired he might be left behind, and he would assist them with his purse.2 2 Al Beidâwi. b Discovering their hypocrisy by their backwardness to go to war for the promotion of the true religion.				If a success betide thee, it annoyeth them: but if a reverse betide thee, they say, "We took our own measures before:" and they turn their backs and are glad.
113	50	9	If good happen unto thee, it grieveth them: but if a misfortune befall thee, they say, We ordered our business before;c and they turn their backs, and rejoice at thy mishap.	c That is, we took care to keep out of harm’s way by staying at home.				SAY: Nothing can befall us but what God hath destined21 for us. Our liege-lord is He; and on God let the faithful trust!
113	51	9	Say, Nothing shall befall us, but what GOD hath decreed for us; he is our patron; and on GOD let the faithful trust.			Nothing can befall us but what God hath destined for us. Our liege Lord is He; and on God let the faithful trust!	The Dawn-Breakers, Chapter XIX, p. 337 link	SAY: Await ye for us, other than one of the two best things?22 But we await for you the infliction of a chastisement by God, from himself, or at our hands. Wait ye then; we verily will wait with you.	21 Lit. written.
113	52	9	Say, Do ye expect any other should befall us, than one of the two most excellent things; either victory or martyrdom? But we expect concerning you, that GOD inflict a punishment on you, either from himself, or by our hands.d Wait, therefore, to see what will be the end of both; for we will wait for you.	d i.e., Either by some signal judgment from heaven, or by remitting their punishment to the true believers.				SAY: Make ye your offerings willingly or by constraint; it cannot be accepted from you, because ye are a wicked people:	22 That is, victory or martyrdom.
113	53	9	Say, Expend your money in pious uses, either voluntarily, or by constraint, it shall not be accepted of you; because ye are wicked people.					And nothing hindreth the acceptance of their offerings, but that they believe not in God and His Apostle, and discharge not the duty of prayer but with sluggishness, and make not offerings but with reluctance.
113	54	9	And nothing hindereth their contributions from being accepted of them, but that they believe not in GOD and his apostle, and perform not the duty of prayer, otherwise than sluggishly; and expend not their money for God's service, otherwise than unwillingly.					Let not, therefore, their riches or their children amaze thee. God is only minded to punish them by means of these, in this life present, and that their souls may depart while they are unbelievers.23
113	55	9	Let not therefore their riches, or their children cause thee to marvel. Verily GOD intendeth only to punish them by these things in this world; and that their souls may depart while they are unbelievers.					And they swear by God that they are indeed of you, yet they are not of you, but they are people who are afraid of you:	23 Compare Sura iii. 172. Geiger, p. 76, shews that this is precisely the teaching of the Talmudists with regard to the wicked.
113	56	9	They swear by GOD that they are of you;e yet they are not of you, but are people who stand in fear.f	e viz., Staunch Moslems. f Hypocritically concealing their infidelity, lest ye should chastise them, as ye have done the professed infidels and apostates; and yet ready to avow their infidelity, when they think they may do it with safety.				If they find a place of refuge, or caves, or a hiding place, they assuredly turn towards it and haste thereto.
113	57	9	If they find a place of refuge, or caves, or a retreating hole, they surely turn towards the same, and in a headstrong manner, haste thereto.					Some of them also defame thee in regard to the alms; yet if a part be given them, they are content, but if no part be given them, behold, they are angry!
113	58	9	There is of them also who spreadeth ill reports of thee, in relation to thy distribution of the alms: yet if they receive part thereof, they are well pleased; but if they receive not a part thereof, behold, they are angry.g	g This person was Abu’l Jowâdh the hypocrite, who said Mohammed gave them away among the keepers of sheep only; or, as others suppose, Ebn Dhi’lkhowaisara, who found fault with the prophet’s distribution of the spoils taken at Honein, because he gave them all among the Meccans, to reconcile and gain them over to his religion and interest.3 3 Idem. Vide Abulfeda. Vit. Moh. p. 118, 119.				Would that they were satisfied with that which God and His Apostle had given them, and would say "God sufficeth us! God will vouchsafe unto us of His favour, and so will His Apostle: verily unto God do we make our suit!"
113	59	9	But if they had been pleased with that which GOD and his apostle had given them, and had said, GOD is our support; GOD will give unto us of his abundance, and his prophet also; verily unto GOD do we make our supplications: it would have been more decent.					But alms are only to be given to the poor and the needy,24 and those who collect them, and to those25 whose hearts are won to Islam, and for ransoms, and for debtors, and for the cause of God, and the wayfarer. This is an ordinance from God: and God is Knowing, Wise.
113	60	9	Alms are to be distributedh only unto the poor, and the needy,i and those who are employed in collecting and distributing the same, and unto those whose hearts are reconciled,k and for the redemption of captives, and unto those who are in debt and insolvent, and for the advancement of GOD'S religion, and unto the traveller. This is an ordinance from GOD: and GOD is knowing and wise.	h See what is said as to this point in the Prelim. Disc. Sect. IV. i The commentators make a distinction between these two words in the original, fakîr and meskîn; one, they say, signifies him who is utterly destitute both of money and means of livelihood; the other, one who is in want indeed, but is able to get something towards his own support. But to which of the two words either of these different significations properly belongs, the critics differ. k That is, who were lately enemies to the faithful, but have now embraced Mohammedism, and entered into amity with them. For Mohammed, to gain their hearts and confirm them in his religion, made large presents to the chief of the Koreish out of the spoils at Honein, as has been just now mentioned.4 But this law they say became of no obligation when the Mohammedan faith was established, and stood not in need of such methods for its support. 4 Abulfeda, ibid.				There are some of them who injure26 the Prophet and say, "He is all ear." Say: An ear of good to you! He believeth in God, and believeth the believers: and is a mercy to such of you as believe:	24 The poor, i.e. absolute paupers; the needy i.e. those in some temporary distress. 25 The petty Arab chiefs with whom Muhammad made terms after the battle of Honein, in order to secure their followers.
113	61	9	There are some of them who injure the prophet, and say, He is an ear.l Answer, He is an ear of good unto you:m he believeth in GOD, and giveth credit to the faithful, and is a mercy unto such of you who believe.	l i.e., He hears everything that we say; and gives credit to all the stories that are carried to him. m Giving credit to nothing that may do you hurt.				But they who injure the Apostle of God, shall suffer a dolorous chastisement.	26 There seems to be a play, in the original, upon the similarity of the words for injure and ear.
113	62	9	But they who injure the apostle of GOD, shall suffer a painful punishment.					They swear to you by God to please you; but worthier is God, and His Apostle, that they should please Him, if they are believers.
113	63	9	They swear unto you by GOD, that they may please you; but it is more just that they should please GOD and his apostle, if they are true believers.					Know they not, that for him who opposeth God and His Apostle, is surely the fire of Hell, in which he shall remain for ever? This is the great ignominy!
113	64	9	Do they not know that he who opposeth GOD and his apostle, shall without doubt be punished with the fire of hell; and shall remain therein forever? This will be great ignominy.					The hypocrites are afraid lest a Sura should be sent down concerning them, to tell them plainly what is in their hearts. SAY: Scoff ye; but God will bring to light that which ye are afraid of.
113	65	9	The hypocrites are apprehensive lest a Suran should be revealed concerning them, to declare unto them that which is in their hearts. Say unto them, Scoff ye; but GOD will surely bring to light that which ye fear should be discovered.	n So the Mohammedans call a chapter of the Korân.5 5 See the Prelim. Disc. Sect. III.				And if thou question them, they will surely say, "We were only discoursing and jesting." SAY: What! do ye scoff at God, and His signs, and His Apostle?
113	66	9	And if thou ask them the reason of this scoffing, they say, Verily we were only engaged in discourse; and jesting among ourselves.o Say, Do ye scoff at GOD and his signs, and at his apostle?	o It is related that in the expedition of Tabûc, a company of hypocrites passing near Mohammed, said to one another, Behold that man! he would take the strongholds of Syria. Away! away!–which being told the prophet, he called them to him, and asked them why they had said so? Whereto they replied with an oath that they were not talking of what related to him or his companions, but were only diverting themselves with indifferent discourse to beguile the tediousness of the way.6 6 Al Beidâwi.				Make no excuse: from faith ye have passed to infidelity! If we forgive some of you, we will punish others: for that they have been evil doers.
113	67	9	offer not an excuse: now are ye become infidels, after your faith. If we forgive a part of you, we will punish a part, for that they have been wicked doers.					Hypocritical men and women imitate one another.27 They enjoin what is evil, and forbid what is just, and shut up their hands.28 They have forgotten God, and He hath forgotten them. Verily, the hypocrites are the perverse doers.
113	68	9	Hypocritical men and women are the one of them of the other: they command that which is evil, and forbid that which is just, and shut their hands from giving alms. They have forgotten GOD; wherefore he hath forgotten them: verily the hypocrites are those who act wickedly.					God promiseth the hypocritical men and women, and the unbelievers, the fire of Hell–therein shall they abide–this their sufficing portion! And God hath cursed them, and a lasting torment shall be theirs.	27 Lit. (are) the one from the other. 28 From giving alms.
113	69	9	GOD denounceth unto the hypocrites, both men and women, and to the unbelievers, the fire of hell; they shall remain therein forever: this will be their sufficient reward; GOD hath cursed them, and they shall endure a lasting torment.					Ye act like those who flourished before you. Mightier were they than you in prowess, and more abundant in wealth and children, and they enjoyed their portion: so ye also enjoy your portion, as they who were before you enjoyed theirs; and ye hold discourses like their discourses. These! vain their works both for this world and for that which is to come! These! they are the lost ones.
113	70	9	As they who have been before you, so are ye. They were superior to you in strength, and had more abundance of wealth and of children; and they enjoyed their portion in this world; and ye also enjoy your portion here, as they who have preceded you enjoyed their portion. And ye engage yourselves in vain discourses, like unto those wherein they engaged themselves. The works of these are vain both in this world and in that which is to come; and these are they who perish.					Hath not the history reached them of those who were before them?–of the people of Noah,29 and of Ad, and of Themoud, and of the people of Abraham, and of the inhabitants of Madian, and of the overthrown cities? Their apostles came to them with clear proofs of their mission: God would not deal wrongly by them, but they dealt wrongly by themselves.
113	71	9	Have they not been acquainted with the history of those who have been before them? of the people of Noah, and of Ad, and of Thamud, and of the people of Abraham, and of the inhabitants of Madian, and of the cities which were overthrown?p Their apostles came unto them with evident demonstrations: and GOD was not disposed to treat them unjustly; but they dealt unjustly with their own souls.	p Namely, Sodom and Gomorrah, and the other cities which shared their fate, and are thence called al Motakifât, or the subverted.7 7 See cap. II.				The faithful of both sexes are mutual friends: they enjoin what is just, and forbid what is evil; they observe prayer, and pay the legal impost, and they obey God and His Apostle. On these will God have mercy: verily, God is Mighty, Wise.	29 Comp. Sura liv. 15, p. 77. The traditions as to the collection of pitch from wood of the Ark, in the time of Berosus (B.C. 250?) for amulets, and of the wood itself, in the time of Josephus (Ant. i. 3, 6, c. Apion, i. 19) must have reached Muhammad through his Jewish informants. Fragments are said to have existed in the days of Benjamin of Tudela, and to have been carried away by the Chalif Omar, from the mountain al Djoudi to the mosque of Gazyrat Ibn Omar.
113	72	9	And the faithful men, and the faithful women, are friends one to another: they command that which is just, and they forbid that which is evil; and they are constant at prayer, and pay their appointed alms; and they obey GOD and his apostle: unto these will GOD be merciful; for he is mighty and wise.					To the faithful, both men and women, God promiseth gardens 'neath which the rivers flow, in which they shall abide, and goodly mansions in the gardens of Eden. But best of all will be God's good pleasure in them. This will be the great bliss.
113	73	9	GOD promiseth unto the true believers, both men and women, gardens through which rivers flow, wherein they shall remain forever; and delicious dwellings in gardens of perpetual abode:q but good-will from GOD shall be their most excellent reward. This will be great felicity.	q Literally, gardens of Eden; but the commentators do not take the word Eden in the sense which it bears in Hebrew, as has been elsewhere observed.8 8 See the Prelim. Disc. p. 75.				O Prophet! contend against the infidels and the hypocrites, and be rigorous with them: Hell shall be their dwelling place! Wretched the journey thither!
113	74	9	O prophet, wage war against the unbelievers and the hypocrites, and be severe unto them: for their dwelling shall be hell; an unhappy journey shall it be thither!					They swear by God that they said no such thing: yet spake they the word of infidelity, and from Muslims became unbelievers! They planned what they could not effect;30 and only disapproved of it because God and His Apostle had enriched them by His bounty! If they repent it will be better for them; but if they fall back into their sin, with a grievous chastisement will God chastise them in this world and the next, and on earth they shall have neither friend nor protector!
113	75	9	They swear by GOD that they said not what they are charged with: yet they spake the word of infidelity, and became unbelievers after they had embraced Islâm.r And they designed that which they could not effect;s and they did not disapprove the design for any other reason than because GOD and his apostle had enriched them of his bounty.t If they repent, it will be better for them; but if they relapse, GOD will punish them with a grievous torment, in this world and in the next; and they shall have no portion on earth, nor any protector.	r It is related that al Jallâs Ebn Soweid hearing some passages of this chapter, which sharply reprehend those who refused to go on the above-mentioned expedition of Tabûc, declared that if what Mohammed said of his brethren was true, they were worse than asses; which coming to the prophet’s ear, he sent for him; and he denied the words upon oath. But on the immediate revelation of this passage, he confessed his fault, and his repentance was accepted.9 9 Al Beidâwi. s The commentators tell us that fifteen men conspired to kill Mohammed in his return from Tabûc by pushing him from his camel into a precipice, as he rode by night over the highest part of al Akaba. But when they were going to execute their design, Hodheifa, who followed and drove the prophet’s camel, which was led by Ammâr Ebn Yâser, hearing the tread of camels and the clashing of arms, gave the alarm, upon which they fled. Some, however, suppose the design here meant was a plot to expel Mohammed from Medina.10 10 Idem. t For Mohammed’s residing at Medina was of great advantage to the place, the inhabitants being generally poor, and in want of most conveniences of life; but on the prophet’s coming among them, they became possessed of large herds of cattle and money also. Al Beidâwi says that the above-named al Jallâs in particular, having a servant killed, received by Mohammed's order no less than ten thousand dirhems, or about three hundred pounds, as a fine for the redemption of his blood.				Some there are of them who made this agreement with God–"If truly He give us of His bounties, we will surely give alms and surely be of the righteous."	30 To kill Muhammad. The circumstances are given in a tradition preserved ap. Weil, p. 265, note. The meaning is, that the people of Medina, who had become enriched by Muhammad's residence among them, had no better motive for disapproving the attempt upon his life. Lit. they had nothing to avenge but that, etc.
113	76	9	There are some of them who made a covenant with GOD, saying, Verily if he give us of his abundance, we will give alms, and become righteous people.u	u An instance of this is given in Thalaba Ebn Hateb, who came to Mohammed and desired him to beg of GOD that he would bestow riches on him. The prophet at first advised him rather to be thankful for the little he had than to covet more, which might become a temptation to him; but on Thalaba’s repeated request and solemn promise that he would make a good use of his riches, he was at length prevailed on, and preferred the petition to GOD. Thalaba in a short time grew vastly rich, which, Mohammed being acquainted with, sent two collectors to gather the alms. Other people readily paid them; but, when they came to Thalaba, and read the injunction to him out of the Korân, he told them that it was not alms, but tribute, or next kin to tribute, and bid them go back till he had better considered of it. Upon which this passage was revealed; and when Thalaba came afterwards and brought his alms, Mohammed told him that GOD had commanded him not to accept it, and threw dust upon his head, saying, This is what thou hast deserved. He then offered his alms to Abu Becr, who refused to accept them, as did Omar some years after, when he was Khalîf.1 1 Idem.				Yet when he had vouchsafed them of His bounty, they became covetous thereof, and turned their backs, and withdrew afar off:
113	77	9	Yet when they had given unto him of his abundance, they became covetous thereof, and turned back, and retired afar off.					So He caused hypocrisy to take its turn in their hearts, until the day on which they shall meet Him–for that they failed their promise to God, and that they were liars!
113	78	9	Wherefore he hath caused hypocrisy to succeed in their hearts, until the day whereon they shall meet him; for that they failed to perform unto GOD that which they had promised him, and for that they prevaricated.					Know they not that God knoweth their secrets and their private talk, and that God knoweth the secret things?
113	79	9	Do they not know that GOD knoweth whatever they conceal, and their private discourses; and that GOD is the knower of secrets?					They who traduce such of the faithful as give their alms freely, and those who find nothing to give but their earnings, and scoff at them, God shall scoff at them; and there is a grievous torment in store for them.
113	80	9	They who traduce such of the believers as are liberal in giving alms beyond what they are obliged, and those who find nothing to give, but what they gain by their industry;x and therefore scoff at them: GOD shall scoff at them, and they shall suffer a grievous punishment.	x Al Beidâwi relates that Mohammed, exhorting his followers to voluntary alms, among others, Abda’lrahmân Ebn Awf gave four thousand dirhems, which was one-half of what he had; Asem Ebn Adda gave a hundred beasts’ loads of dates; and Abu Okail a saá, which is no more than a sixtieth part of a load, of the same fruit, but was the half of what he had earned by a night’s hard work. This Mohammed accepted: whereupon the hypocrites said that Abda’lrahmân and Asem gave what they did out of ostentation, and that GOD and his apostle might well have excused Abu Okail’s mite; which occasioned this passage. I suppose this collection was made to defray the charge of the expedition of Tabûc, towards which, as another writer tells us, Abu Becr contributed all that he had, and Othmân very largely, viz., as it is said, three hundred camels for slaughter, and a thousand dinârs of gold.2 2 Abulfed. Vit. Moh. p. 123.				Ask thou forgiveness for them, or ask it not, it will be the same. If thou ask forgiveness for them seventy times, God will by no means forgive them. This, for that they believe not in God and His Apostle! And God guideth not the ungodly people.
113	81	9	Ask forgiveness for them, or do not ask forgiveness for them; it will be equal. If thou ask forgiveness for them seventy times, GOD will by no means forgive them.y This is the divine pleasure, for that they believe not in GOD, and his apostle; and GOD directeth not the ungodly people.	y In the last sickness of Abda’llah Ebn Obba, the hypocrite (who died in the ninth year of the Hejra), his son, named also Abda’llah, came and asked Mohammed to beg pardon of GOD for him, which he did, and thereupon the former part of this verse was revealed. But the prophet, not taking that for a repulse, said he would pray seventy times for him; upon which the latter part of the verse was revealed, declaring it would be absolutely in vain. It may be observed that the numbers seven, and seventy, and seven hundred, are frequently used by the eastern writers, to signify not so many precisely, but only an indefinite number, either greater or lesser,3 several examples of which are to be met with in the scripture.4 3 Al Beidâwi. 4 Matth. xviii. 22.				They who were left at home were delighted to stay behind God's Apostle, and were averse from contending with their riches and their persons for the cause of God, and said, "March not out in the heat." SAY: A fiercer heat will be the fire of Hell." Would that they understood this.
113	82	9	They who were left at home in the expedition of Tabûc, were glad of their staying behind the apostle of GOD, and were unwilling to employ their substance and their persons for the advancement of GOD's true religion; and they said, Go not forth in the heat.z Say, the fire of hell will be hotter; if they understood this.	z This they spoke in a scoffing manner to one another, because, as has been observed, the expedition of Tabûc was undertaken in a very hot and dry season.				Little, therefore, let them laugh, and much let them weep, as the meed of their doings!
113	83	9	Wherefore let them laugh little, and weep much, as a reward for that which they have done.					If God bring thee back from the fight to some of them, and they ask thy leave to take the field, SAY: By no means shall ye ever take the field with me, and by no means shall ye fight an enemy with me: ye were well pleased to sit at home at the first crisis: sit ye at home, then, with those who lag behind.
113	84	9	If GOD bring thee back unto some of them,a and they ask thee leave to go forth to war with thee, say, Ye shall not go forth with me for the future, neither shall ye fight an enemy with me; ye were pleased with sitting at home the first time; sit ye at home therefore with those who stay behind.	a That is, if thou return in safety to Medina to the hypocrites, who are here called some of them who stayed behind, because they were not all hypocrites. The whole number is said to have been twelve.1 1 Al Beidâwi.				Never pray thou over anyone of them who dieth, or stand at his grave31–because they believed not in God and His Apostle, and died in their wickedness.
113	85	9	Neither do thou ever pray over any of them who shall die,b neither stand at his gravec for that they believed not in GOD and his apostle, and die in their wickedness.	b This passage was also revealed on account of Abda’llah Ebn Obba. In his last illness he desired to see Mohammed, and, when he was come, asked him to beg forgiveness of GOD for him, and requested that his corpse might be wrapped up in the garment that was next his body (which might have the same efficacy with the habit of a Franciscan), and that he would pray over him when dead. Accordingly, when he was dead, the prophet sent his shirt, or inner vestment, to shroud the corpse, and was going to pray over it, but was forbidden by these words. Some say they were not revealed till he had actually prayed for him.2 2 Idem. c Either by assisting at his funeral, or visiting his sepulchre.				Let not their riches or their children astonish thee: through these God is fain only to punish them in this world, and that their souls should depart while they are still infidels.	31 Prayers for the dead were customary among the Arabians before Muhammad. See Freyt. Einl. p. 221.
113	86	9	Let not their riches or their children cause thee to marvel: for GOD intendeth only to punish them therewith in this world, and that their souls may depart, while they are infidels.					When a Sura was sent down with "Believe in God and go forth to war with His Apostle," those of them who are possessed of riches demanded exemption, and said, "Allow us to be with those who sit at home.
113	87	9	When a Surad is sent down, wherein it is said, Believe in GOD, and go forth to war with his apostle; those who are in plentiful circumstances among them ask leave of thee to stay behind, and say, Suffer us to be of the number of those who sit at home.	d See before, p. 142, note n.				Well content were they to be with those who stay behind: for a seal hath been set on their hearts so that they understand not:–
113	88	9	They are well pleased to be with those who stay behind, and their hearts are sealed up; wherefore they do not understand.					But the Apostle and those who share his faith, contend for the faith with purse and person; and these! all good things await them: and these are they who shall be happy.
113	89	9	But the apostle, and those who have believed with him, expose their fortunes and their lives for God's service; they shall enjoy the good things of either life, and they shall be happy.					God hath made ready for them gardens 'neath which the rivers flow, wherein they shall remain for ever: this will be the great bliss.
113	90	9	GOD hath prepared for them gardens through which rivers flow; they shall remain therein forever. This will be great felicity.					Some Arabs of the desert came with excuses, praying exemption; and they who had gainsaid God and His Apostle sat at home: a grievous punishment shall light on such of them as believe not.
113	91	9	And certain Arabs of the desert came to excuse themselves,e praying that they might be permitted to stay behind; and they sat at home who had renounced GOD and his apostle. But a painful punishment shall be inflicted on such of them as believe not.	e These were the tribes of Asad and Ghatfân, who excused themselves on account of the necessities of their families, which their industry only maintained. But some write they were the family of Amer Ebn al Tofail, who said that if they went with the army, the tribe of Tay would take advantage of their absence, and fall upon their wives and children, and their cattle.3 3 Idem.				It shall be no crime in the weak, and in the sick, and in those who find not the means of contributing, to stay at home, provided they are sincere with God and His Apostle. Against those who act virtuously, there is no cause of blame: and God is Gracious, Merciful:–
113	92	9	In those who are weak, or are afflicted with sickness, or in those who find not wherewith to contribute to the war,f it shall be no crime if they stay at home; provided they behave themselves faithfully towards GOD and his apostle. There is no room to lay blame on the righteous; for GOD is gracious and merciful:	f By reason of their extreme poverty; as those of Joheina, Mozeina, and Banu Odhra.4 4 Idem.				Nor against those, to whom when they came to thee that thou shouldst mount them, thou didst say "I find not wherewith to mount you," and they turned away their eyes shedding floods of tears for grief, because they found no means to contribute.
113	93	9	nor on those, unto whom, when they came unto thee, requesting that thou wouldest supply them with necessaries for travelling, thou didst answer, I find not wherewith to supply you, returned, their eyes shedding tears for grief, that they found not wherewith to contribute to the expedition.g	g The persons here intended were seven men of the Ansârs, who came to Mohammed and begged he would give them some patched boots and soled shoes, it being impossible for them to march so far barefoot in such a season; but he told them he could not supply them; whereupon they went away weeping. Some, however, say these were the Banu Mokren; and others, Abu Musa and his companions.5 5 Idem.				Only is there cause of blame against those who, though they are rich, ask thee for exemption. They are pleased to be with those who stay behind; and God hath set a seal upon their hearts: they have no knowledge.
113	94	9	But there is reason to blame those who ask leave of thee to sit at home, when they are rich. They are pleased to be with those who stay behind, and GOD hath sealed up their hearts; wherefore they do not understand.				The Dawn-Breakers, Chapter XX, p. 426 link	They will excuse themselves to you when ye come back to them. SAY: Excuse yourselves not; we cannot believe you: now hath God informed us about you: God will behold your doings, and so will His Apostle: to Him who knoweth alike things hidden and things manifest shall ye hereafter be brought back: and He will tell you what ye have done.
113	95	9	(XI.) They will excuse themselves unto you, when ye are returned unto them. Say, Excuse not yourselves; we will by no means believe you: GOD hath acquainted us with your behavior; and GOD will observe his actions, and his apostle also: and hereafter shall ye be brought before him who knoweth that which is hidden, and that which is manifest; and he will declare unto you that which ye have done.					They will adjure you by God when ye are come back to them, to withdraw from them: Withdraw from them, then, for they are unclean: their dwelling shall be Hell, in recompense for their deserts.
113	96	9	They will swear unto you by GOD, which ye have done. They will swear unto you by GOD, when ye are returned unto them, that ye may let them alone.h Let them alone, therefore, for they are an abomination, and their dwelling shall be hell, a reward for that which they have deserved.	h And not chastise them.				They will adjure you to take pleasure in them; but if ye take pleasure in them, God truly will take no pleasure in those who act corruptly.
113	97	9	They will swear unto you, that ye may be well pleased with them; but if ye be well pleased with them, verily GOD will not be well pleased with people who prevaricate.					The Arabs of the desert are most stout in unbelief and dissimulation; and likelier it is that they should be unaware of the laws which God hath sent down to His Apostle: and God is Knowing, Wise.
113	98	9	The Arabs of the desert are more obstinate in their unbelief and hypocrisy; and it is easier for them to be ignorant of the ordinances of that which GOD hath sent down unto his apostle;i and GOD is knowing and wise.	i Because of their wild way of life, the hardness of their hearts, their not frequenting people of knowledge, and the few opportunities they have of being instructed.6 6 Idem. See the Prelim. Disc. p. 10 and 23.				Of the Arabs of the desert there are some who reckon what they expend in the cause of God as tribute, and wait for some change of fortune to befall you: a change for evil shall befall them! God is the Hearer, the Knower.
113	99	9	Of the Arabs of the desert there is who reckoneth that which he expendeth for the service of God, to be as tribute,k and waiteth that some change of fortunel may befall you. A change for evil shall happen unto them; for GOD both heareth and knoweth.	k Or a contribution exacted by force, the payment of which he can in no wise avoid. l Hoping that some reverse may afford a convenient opportunity of throwing off the burden				And of the Arabs of the desert, some believe in God and in the last day, and deem those alms an approach to God and to the Apostle's prayers. Are they not their approach? Into His mercy shall God lead them: yes, God is Indulgent, Merciful.
113	100	9	And of the Arabs of the desert there is who believeth in GOD, and in the last day; and esteemeth that which he layeth out for the service of God to be the means of bringing him near unto GOD, and the prayers of the apostle. Is it not unto them the means of a near approach? GOD shall lead them into his mercy; for GOD is gracious and merciful.m	m The Arabs meant in the former of these two passages, are said to have been the tribes of Asad, Ghatfân, and Banu Tamim; and those intended in the latter, Abdallah, surnamed Dhû’lbajâdîn, and his people.1 1 Al Beidâwi.				As for those who led the way, the first of the Mohadjers,32 and the Ansars, and those who have followed their noble conduct, God is well pleased with them, and they with Him: He hath made ready for them gardens under whose trees the rivers flow: to abide therein for aye: this shall be the great bliss:
113	101	9	As for the leaders and the first of the Mohâjerîn, and the Ansârs,n and those who have followed them in well doing; GOD is well pleased with them, and they are well pleased in him: and he hath prepared for them gardens watered by rivers; they shall remain therein forever. This shall be great felicity.	n The Mohâjerîn, or refugees, were those of Mecca, who fled thence on account of their religion; and the Ansârs, or helpers, were those of Medina, who received Mohammed and his followers into their protection, and assisted them against their enemies. By the leaders of the Mohâjerîn are meant those who believed on Mohammed before the Hejra, or early enough to pray towards Jerusalem, from which the Kebla was changed to the temple of Mecca in the second year of the Hejra, or else such of them as were present at the battle of Bedr. The leaders of the Ansârs were those who took the oath of fidelity to him at al Akaba, either the first or the second time.2 2 Idem.				And of the Arabs of the desert round about you, some are hypocrites: and of the people of Medina, some are stubborn in hypocrisy. Thou knowest them not, Muhammad: we know them: twice33 will we chastise them: then shall they be given over to a great chastisement.	32 The Mohadiers were those who fled with Muhammad from Mecca to Medina, the Ansars his auxiliaries in Medina.
113	102	9	And of the Arabs of the desert who dwell round about you, there are hypocritical persons:o and of the inhabitants of Medina there are some who are obstinate in hypocrisy. Thou knowest them not, O prophet, but we know them: we will surely punish them twice:p afterwards shall they be sent to a grievous torment.	o i.e., In the neighbourhood of Medina. These were the tribes of Joheina, Mozeina, Aslam, Ashjá, and Ghifâr.3 3 Idem. p Either by exposing them to public shame, and putting them to death; or by either of those punishments, and the torment of the sepulchre: or else by exacting alms of them by way of fine, and giving them corporal punishment.4 4 Idem.				Others have owned their faults, and with an action that is right they have mixed another that is wrong. God will haply be turned to them: for God is Forgiving, Merciful.	33 The commentators are not agreed as to the nature of this double punishment.
113	103	9	And others have acknowledged their crimes.q They have mixed a good action with another which is bad:r peradventure GOD will be turned unto them; for GOD is gracious and merciful.	q Making no hypocritical excuses for them. These were certain men, who, having stayed at home instead of accompanying Mohammed to Tabûc, as soon as they heard the severe reprehensions and threats of this chapter against those who had stayed behind, bound themselves to the pillars of the mosque, and swore that they would not loose themselves till they were loosed by the prophet. But when he entered the mosque to pray, and was informed of the matter, he also swore that he would not loose them without a particular command from GOD; whereupon this passage was revealed, and they were accordingly dismissed.5 5 Idem. r Though they were backward in going to war, and held with the hypocrites, yet they confessed their crime and repented.				Take alms of their substance,34 that thou mayst cleanse and purify them thereby, and pray for them; for thy prayers shall assure their minds: and God Heareth, Knoweth.
113	104	9	Take alms of their substance, that thou mayest cleanse them, and purify them thereby;s and pray for them: for thy prayers shall be a security of mind unto them; and GOD both heareth and knoweth.	s When these persons were loosed, they prayed Mohammed to take their substance, for the sake of which they had stayed at home, as alms, to cleanse them from their transgression; but he told them he had no orders to accept anything from them: upon which this verse was sent down, allowing him to take their alms.6 6 Idem.				Know they not that when his servants turn to Him with repentance, God accepteth it, and that He accepteth alms, and that God is He who turneth, the Merciful?	34 The fine of a third part of all their substance was imposed upon seven of those who had held back from the expedition to Tabouk. This is the fault spoken of in the preceding verse.
113	105	9	Do they not know that GOD accepteth repentance from his servants, and accepteth alms; and that GOD is easy to be reconciled, and merciful?					SAY: Work ye: but God will behold your work, and so will His Apostle, and the faithful: and ye shall be brought before Him who knoweth alike the Hidden and the Manifest, and He will tell you of all your works.
113	106	9	Say unto them, Work as ye will; but GOD will behold your work, and his apostle also, and the true believers: and ye shall be brought before him who knoweth that which is kept secret, and that which is made public: and he will declare unto you whatever ye have done.					And others await the decision of God; whether He will punish them, or whether He will be turned unto them: but God is Knowing, Wise.
113	107	9	And there are others who wait with suspense the decree of GOD: whether he will punish them, or whether he will be turned unto them:t but GOD is knowing and wise,	t The persons here intended were the three Ansârs whose pardon is granted a little below.				There are some35 who have built a Mosque for mischief36 and for infidelity, and to disunite the faithful, and in expectation of him37 who, in time past, warred against God and His Apostle. They will surely swear, "Our aim was only good:" but God is witness that they are liars.
113	108	9	There are some who have built a temple to hurt the faithful, and to propagate infidelity, and to foment division among the true believers,u and for a lurking place for him who hath fought against GOD and his apostle in time past;x and they swear, saying, Verily we intended no other than to do for the best: but GOD is witness that they do certainly lie.	u When Banu Amru Ebn Awf had built the temple or mosque of Kobâ, which will be mentioned by-and-bye, they asked Mohammed to come and pray in it, and he complied with their request. This exciting the envy of their brethren, Banu Ganem Ebn Awf, they also built a mosque, intending that the Imâm or priest who should officiate there should be Abu Amer, a Christian monk; but he dying in Syria, they came to Mohammed and desired he would consecrate, as it were, their mosque by praying in it. The prophet accordingly prepared himself to go with them, but was forbidden by the immediate revelation of this passage, discovering their hypocrisy and ill design; whereupon he sent Malec Ebn al Dokhshom, Maan Ebn Addi, Amer Ebn al Sacan, and al Wahsha, the Ethiopian, to demolish and burn it, which they performed, and made it a dunghill. According to another account, this mosque was built a little before the expedition of Tabûc, with a design to hinder Mohammed’s men from engaging therein; and when he was asked to pray there, he answered that he was just setting out on a journey, but that when he came back, with GOD’S leave, he would do what they desired; but when they applied to him again, on his return, this passage was revealed.1 1 Idem, Jallalo’ddin. x That is, Abu Amer, the monk, who was a declared enemy to Mohammed, having threatened him at Ohod, that no party should appear in the field against him, but he would make one of them; and, to be as good as his word, he continued to oppose him till the battle of Honein, at which he was present, and being put to flight with those of Hawâzen, he retreated into Syria, designing to obtain a supply of troops from the Grecian emperor to renew the war, but he died at Kinnisrîn. Others say that this monk was a confederate at the war of the ditch, and that he fled thence into Syria.2 2 Idem.				Never set thou foot in it.38 There is a Mosque39 founded from its first day in piety. More worthy is it that thou enter therein: therein are men who aspire to purity, and God loveth the purified.	35 The tribe of Beni Ganim had built a mosque, professedly from religious motives, which they invited Muhammad on his way to Tabouk to dedicate by a solemn act of prayer. Muhammad, however, discovered that the real motive of the Beni Ganim was jealousy of the tribe of Beni Amru Ibn Auf, and of the mosque at Kuba, and that there existed and understanding between them and his enemy the monk Abu Amir, who was then in Syria, for the purpose of urging the Greeks to attack the Muslims and their mosque. It is to him that the word irsâdan refers. 36 To the dwellers at Kuba. Verses 108-111 were probably promulged on the return from Tabouk previous to the entry into Medina. 37 Abu Amir.
113	109	9	Stand not up to pray therein forever. There is a temple founded on piety,y from the first day of its building. It is more just that thou stand up to pray therein: therein are men who love to be purified;z for GOD loveth the clean.	y viz., That of Kobâ, a place about two miles from Medina, where Mohammed rested four days before he entered that city, in his flight from Mecca, and where he laid the foundation of a mosque,3 which was afterwards built by Banu Amru Ebn Awf. But according to a different tradition, the mosque here meant was that which Mohammed built at Medina. 3 Idem, Ebn Shohnah. Vide Abulfed. Vit. Moh. p. 52. Where the translator, taking this passage of the Korân, which is there cited, for the words of his author, has missed the true sense. z Al Beidâwi says, that Mohammed walking once with the Mohâjerîn to Kobâ, found the Ansârs sitting at the mosque door, and asked them whether they were believers; and, on their being silent, repeated the question: whereupon Omar answered, that they were believers; and Mohammed demanding whether they acquiesced in the judgment Omar had made of them, they said yes. He then asked them whether they would be patient in adversity and thankful in prosperity; to which they answering in the affirmative, he swore by the LORD of the Caaba that they were true believers. Afterwards he examined them as to their manner of performing the legal washings, and, particularly, what they did after easing themselves; they told him that in such a case they used three stones, and after that washed with water: upon which he repeated these words of the Korân to them.				Which of the two is best? He who hath founded his building on the fear of God and the desire to please Him, or he who hath founded his building on the brink of an undermined bank washed away by torrents, so that it rusheth with him into the fire of Hell? But God guideth not the doers of wrong.	38 Or, never stand thou in it (to pray). 39 The mosque of Kuba, about three miles S.S.E. of Medina. The spot where this verse was revealed is still pointed out, and called "Makam el Ayat," or "the place of signs." Burton's "Pilgrimage," ii. p. 214.Muhammad laid the first brick, and it was the first place of public prayer in El Islam. Ib. p. 209.
113	110	9	Whether therefore is he better, who hath founded his building on the fear of GOD and his good will; or he who hath founded his building on the brink of a bank of earth which is washed away by waters, so that it falleth with him into the fire of hell? God directeth not the ungodly people.		Gems of Divine Mysteries, p. 49, paragraph 66 link			Their building which they40 have built will not cease to cause uneasiness in their hearts, until their hearts are cut in pieces.41 God is Knowing, Wise.
113	111	9	Their building which they have built will not cease to be an occasion of doubting in their hearts, until their hearts be cut in pieces;a and GOD is knowing and wise.	a Some interpret these words of their being deprived of their judgment and understanding; and others of the punishment they are to expect, either of death in this world, or of the rack of the sepulchre, or the pains of hell.				Verily, of the faithful hath God bought their persons and their substance, on condition of Paradise for them in return: on the path of God shall they fight, and slay, and be slain: a Promise for this is pledged in the Law, and in the Evangel, and in the Koran–and who more faithful, in to his engagement than God? Rejoice, therefore, in the contract that ye have contracted: for this shall be the great bliss.	40 The Beni Ganim. 41 That is, up to the time of their death they will never reflect on what they have done without bitter pangs of conscience. See Weil's M. der Prophet, pp. 268, 269, and note.
113	112	9	Verily GOD hath purchased of the true believers their souls, and their substance, promising them the enjoyment of paradise; on condition that they fight for the cause of GOD: whether they slay or be slain, the promise for the same is assuredly due by the law, and the gospel, and the Koran. And who performeth his contract more faithfully than GOD? Rejoice therefore in the contract which ye have made. This shall be great happiness.					Those who turn to God, and those who serve, who praise, who fast, who bow down, who prostrate themselves, who enjoin what is just and forbid what is evil, and keep to the bounds42 of God . . .43 Wherefore bear these good tidings to the faithful.
113	113	9	The penitent, and those who serve God, and praise him, and who fast, and bow down, and worship; and who command that which is just, and forbid that which is evil, and keep the ordinances of GOD, shall likewise be rewarded with paradise: wherefore bear good tidings unto the faithful.					It is not for the prophet or the faithful to pray for the forgiveness of those, even though they be of kin, who associate other beings with God, after it hath been made clear to them that they are to be the inmates of Hell.	42 Lit. limits, i.e. laws. 43 Shall have their recompense.
113	114	9	It is not allowed unto the prophet, nor those who are true believers, that they pray for idolaters,b although they be of kin, after it is become known unto them, that they are inhabitants of hell.c	b This passage was revealed, as some think, on account of Abu Taleb, Mohammed’s uncle and great benefactor; who, on his death-bed, being pressed by his nephew to speak a word which might enable him to plead his cause before GOD, that is, to profess Islâm, absolutely refused. Mohammed, however, told him that he would not cease to pray for him, till he should be forbidden by GOD; which he was by these words. Others suppose the occasion to have been Mohammed’s visiting his mother Amena’s sepulchre at al Abwâ, soon after the taking of Mecca; for they say that while he stood at the tomb he burst into tears, and said, I asked leave of GOD to visit my mother’s tomb, and he granted it me; but when I asked leave to pray for her, it was denied me.1 1 Al Beidâwi. c By their dying infidels. For otherwise it is not only lawful, but commendable, to pray for unbelievers, while there are hopes of their conversion.				For neither did Abraham ask forgiveness for his father, but in pursuance of a promise which he had promised to him: but when it was shewn him that he was an enemy to God, he declared himself clear of him. Yet Abraham was pitiful, kind.
113	115	9	Neither did Abraham ask forgiveness for his father, otherwise than in pursuance of a promise which he had promised unto him:d but when it became known unto him, that he was an enemy unto GOD, he declared himself clear of him.e Verily Abraham was pitiful and compassionate.	d viz., To pray that GOD would dispose his heart to repentance. Some suppose this was a promise made to Abraham by his father, that he would believe in GOD. For the words may be taken either way. e Desisting to pray for him, when he was assured by inspiration that he was not to be converted; or after he actually died an infidel. See c. 6, p. 96.				Nor is it for God to lead a people into error, after he hath guided them aright, until that which they ought to dread hath been clearly shewn them. Verily, God knoweth all things.
113	116	9	Nor is GOD disposed to lead people into error,f after that he hath directed them, until that which they ought to avoid is become known unto them; for GOD knoweth all things.	f i.e., To consider or punish them as transgressors. This passage was revealed to excuse those who had prayed for such of their friends as had died idolaters, before it was forbidden; or else to excuse certain people who had ignorantly prayed towards the first Kebla, and drank wine, &c.				God! His the kingdom of the Heavens and of the Earth! He maketh alive and killeth! Ye have no patron or helper save God.
113	117	9	Verily unto GOD belongeth the kingdom of heaven and of earth; he giveth life, and he causeth to die; and ye have no patron or helper besides GOD.					Now hath God turned Him unto the Prophet and unto the refugees (Mohadjers), and unto the helpers (Ansars)44, who followed him in the hour of distress, after that the hearts of a part of them had well nigh failed them45. Then turned He unto them, for He was Kind to them, Merciful.
113	118	9	GOD is reconciled unto the prophet, and unto the Mohâjerîn and the Ansârs,g who followed him in the hour of distress,h after that it had wanted little but that the hearts of a part of them had swerved from their duty: afterwards was he turned unto them: for he was compassionate and merciful towards them.	g Having forgiven the crime they committed, in giving the hypocrites leave to be absent from the expedition to Tabûc; or for the other sins which they might, through inadvertence, have been guilty of. For the best men have need of repentance.2 2 Idem. h viz., In the expedition of Tabûc; wherein Mohammed’s men were driven to such extremities that (besides what they endured by reason of the excessive heat) ten men were obliged to ride by turns on one camel, and provisions and water were so scarce that two men divided a date between them, and they were obliged to drink the water out of the camels’ stomachs.3 3 Al Beidâwi.				He hath also turned Him unto the three46 who were left behind, so that the earth, spacious as it is, became too strait for them; and their souls became so straitened within them, that they bethought them that there was no refuge from God but unto Himself. Then was He turned to them, that they might be turned to Him, for God is He that turneth, the Merciful.	44 See verse 101. 45 Lit. turned aside, swerved.
113	119	9	And he is also reconciled unto the three who were left behind,i so that the earth became too straight for them, notwithstanding its spaciousness, and their souls became straightened within them, and they considered that there was no refuge from GOD, otherwise than by having recourse unto him. Then was he turned unto them, that they might repent; for GOD is easy to be reconciled and merciful.	i Or, as it may be translated, who were left in suspense, whether they should be pardoned or not.4 These were three Ansârs, named Caab Ebn Malec, Helâl Ebn Omeyya, and Merâra Ebn Rabî, who went not with Mohammed to Tabûc, and were therefore, on his return, secluded from the fellowship of the other Moslems; the prophet forbidding any to salute them, or to hold discourse with them. Under which interdiction they continued fifty days, till, on their sincere repentance, they were at length discharged from it, by the revelation of this passage.5 4 See before, p. 147, note t. 5 Al Beidâwi, Jallalo’ddin Abulf. Vit. Moh. p. 133, 126.				Believers!47 fear God, and be with the sincere.	46 Three Ansars who did not accompany Muhammad to Tabouk, and who on his return were put under interdict, and not released from it till after fifty days of penance.
113	120	9	O true believers, fear GOD and be with the sincere.					No cause had the people of Medina and the Arabs of the desert around them, to abandon God's Apostle, or to prefer their own lives to his; because neither thirst, nor the labour nor hunger, could come upon them when on path of God;48 neither do they step a step which may anger the unbelievers, neither do they receive from the enemy any damage, but it is written down to them as a good work. Verily, God suffereth not the reward of the righteous to perish.	47 Verses 120-128 probably belong to the period after the return from Tabouk to Medina.
113	121	9	There was no reason why the inhabitants of Medina, and the Arabs of the desert who dwell around them, should stay behind the apostle of GOD, or should prefer themselves before him.k This is unreasonable: because they are not distressed either by thirst, or labor, or hunger, for the defence of GOD'S true religion; neither do they stir a step, which may irritate the unbelievers; neither do they receive from the enemy any damage, but a good work is written down unto them for the same; for GOD suffereth not the reward of the righteous to perish.	k By not caring to share with him the dangers and fatigues of war. Al Beidâwi tells us, that after Mohammed had set out for Tabûc, one Abu Khaithama, sitting in his garden, where his wife, a very beautiful woman, had spread a mat for him in the shade, and had set new dates and fresh water before him, after a little reflection, cried out: This is not well that I should thus take my ease and pleasure, while the apostle of GOD is exposed to the scorching of the sunbeams and the inclemencies of the war; and immediately mounting his camel, took his sword and lance, and went to join the army.				Nor give they alms either small or great, nor traverse they a torrent, but it is thus reckoned to them; that God may reward them with better than they have wrought.	48 While fighting for the cause of God.
113	122	9	And they contribute not any sum either small or great, nor do they pass a valley; but it is written down unto them that GOD may reward them with a recompense exceeding that which they have wrought.					The faithful must not march forth all together to the wars: and if a party of every band of them march not out, it is that they may instruct themselves in their religion, and may warn their people when they come back to them, that they take heed to themselves.
113	123	9	The believers are not obliged to go forth to war altogether: if a part of every band of them go not forth, it is that they may diligently instruct themselves in their religion;l and may admonish their people, when they return unto them, that they may take heed to themselves.	l That is, if some of every tribe of town be left behind, the end of their being so left is that they may apply themselves to study, and attain a more exact knowledge of the several points of their religion, so as to be able to instruct such as, by reason of their continual employment in the wars, have no other means of information. They say, that after the preceding passages were revealed, reprehending those who had stayed at home during the expedition of Tabûc, every man went to war, so that the study of religion, which is rather more necessary for the defence and propagation of the faith than even arms themselves, became wholly laid aside and neglected; to prevent which, for the future, a convenient number are hereby directed to be left behind, that they may have leisure to prosecute their studies.				Believers! wage war against such of the infidels as are your neighbours, and let them find you rigorous: and know that God is with those who fear him.
113	124	9	O true believers, wage war against such of the infidels as are near you;m and let them find severityn in you: and know that GOD is with those who fear him.	m Either of your kindred or neighbours; for these claim your pity and care in the first place, and their conversion ought first to be endeavoured. The persons particularly meant in this passage are supposed to have been the Jews of the tribes of Koreidha and Nadhîr, and those of Khaibar; or else the Greeks of Syria.1 1 Al Beidâwi. n Or fierceness in war.				Whenever a Sura is sent down, there are some of them who say, "Whose faith hath it increased?" It will increase the faith of those who believe, and they shall rejoice.
113	125	9	Whenever a Sura is sent down, there are some of them who say, Which of you hath this caused to increase in faith? It will increase the faith of those who believe, and they shall rejoice:					But as to those in whose hearts is a disease, it will add doubt to their doubt, and they shall die infidels.
113	126	9	but unto those in whose hearts there is an infirmity, it will add further doubt unto their present doubt; and they shall die in their infidelity.					Do they not see that they are proved every year once or twice? Yet they turn not, neither are they warned.
113	127	9	Do they not see that they are tried every year once or twice?o yet they repent not, neither are they warned.	o i.e., By various kinds of trials, or by being called forth to war, and by being made witnesses of GOD’S miraculous protection of the faithful.				And whenever a Sura is sent down, they look at one another. . . . "Doth any one see you?" then turn they aside. God shall turn their hearts aside, because they are a people devoid of understanding.
113	128	9	And whenever a Sura is sent down, they look at one another, saying, Doth any one see you?p then do they turn aside. GOD shall turn aside their hearts from the truth; because they are a people who do not understand.	p They wink at one another to rise and leave the prophet’s presence, if they think they can do it without being observed, to avoid hearing the severe and deserving reproofs which they apprehended in every new revelation. The persons intended are the hypocritical Moslems.				Now hath an Apostle come unto you from among yourselves: your iniquities press heavily upon him. He is careful over you, and towards the faithful, compassionate, merciful.
113	129	9	Now hath an apostle come unto you of our own nation,q an excellent person: it is grievous unto him that ye commit wickedness; he is careful over you, and compassionate and merciful towards the believers.	q See chapter 3, p. 49, note n				If they turn away, SAY: God sufficeth me: there is no God but He. In Him put I my trust. He is the possessor of the Glorious Throne!
113	130	9	If they turn back, say, GOD is my support: there is no GOD but he. On him do I trust; and he is the LORD of the magnificent throne.
84	0	10
84	0	10
84	0	10	CHAPTER X.					SURA X.–JONAH, PEACE BE ON HIM! [LXXXIV.]
84	0	10	ENTITLED, JONAS;r REVEALED AT MECCA.	r This prophet is mentioned towards the end of the chapter.				MECCA.–109 Verses
84	0	10	IN THE NAME OF THE MOST MERCIFUL GOD.					In the Name of God, the Compassionate, the Merciful
84	1	10	AL. R.s These are the signs of the wise book.	s See the Prelim. Disc. Sec. III. p. 46, 47.				ELIF. LAM. RA.1 These are the signs of the wise Book!	1 See Sura 1xviii. n. 3, p. 32.
84	2	10	Is it a strange thing unto the men of Mecca, that we have revealed our will unto a man from among them,t saying, Denounce threats unto men if they believe not; and bear good tidings unto those who believe, that on the merit of their sincerity they have an interest with their LORD? The unbelievers say, This is manifest sorcery.u	t And not one of the most powerful among them neither; so that the Koreish said it was a wonder GOD could find out no other messenger than the orphan pupil of Abu Taleb.2 2 Idem. u Meaning the Korân. According to the reading of some copies, the words may be rendered, This man (i.e., Mohammed) is no other than a manifest sorcerer.				A matter of wonderment is it to the men of Mecca, that to a person among themselves We revealed, "Bear warnings to the people: and, to those who believe, bear the good tidings that they shall have with their Lord the precedence merited by their sincerity." The unbelievers say, "Verily this is a manifest sorcerer."
84	3	10	Verily your LORD is GOD, who hath created the heavens and the earth in six days; and then ascended his throne, to take on himself the government of all things. There is no intercessor, but by his permission.x This is GOD, your LORD; therefore serve him. Will ye not consider?	x These words were revealed to refute the foolish opinion of the idolatrous Meccans, who imagined their idols were intercessors with GOD for them.				Verily your Lord is God who hath made the Heavens and the Earth in six days–then mounted his throne to rule all things: None can intercede with him till after his permission: This is God your Lord: therefore serve him: Will ye not reflect?
84	4	10	Unto him shall ye all return according to the certain promise of GOD; for he produceth a creature, and then causeth it to return again; that he may reward those who believe and do that which is right, with equity. But as for the unbelievers, they shall drink boiling water, and they shall suffer a grievous punishment, for that they have disbelieved.					Unto Him shall ye return, all together: the promise of God is sure: He produceth a creature, then causeth it to return again–that he may reward those who believe and do the things that are right, with equity: but as for the infidels!–for them the draught that boileth and an afflictive torment–because they have not believed.
84	5	10	It is he who hath ordained the sun to shine by day, and the moon for a light by night; and had appointed her stations, that ye might know the number of years, and the computation of time. GOD hath not created this, but with truth. He explaineth his signs unto people who understand.					It is He who hath appointed the sun for brightness, and the moon for a light, and hath ordained her stations that ye may learn the number of years and the reckoning of time. God hath not created all this but for the truth.2 He maketh his signs clear to those who understand.	2 That is, for a serious end, to manifest the Divine Unity.
84	6	10	Moreover in the vicissitudes of night and day, and whatever GOD hath created in heaven and earth, are surely signs unto men who fear him.					Verily, in the alternations of night and of day, and in all that God hath created in the Heavens and in the Earth are signs to those who fear Him.
84	7	10	Verily they who hope not to meet us at the last day, and delight in this present life, and rest securely in the same, and who are negligent of our signs;					Verily, they who hope not to meet Us, and find their satisfaction in this world's life, and rest on it, and who of our signs are heedless;–
84	8	10	their dwelling shall be hell fire, for that which they have deserved.					These! their abode the fire, in recompense of their deeds!
84	9	10	But as to those who believe, and work righteousness, their LORD will direct them because of their faith; they shall have rivers flowing through gardens of pleasure.					But they who believe and do the things that are right, shall their Lord direct aright because of their faith. Rivers shall flow at their feet in gardens of delight:
84	10	10	Their prayer therein shall be Praise be unto thee O GOD! and their salutationy therein shall be Peace!	y Either the mutual salutation of the blessed to one another, or that of the angels to the blessed.				Their cry therein, "Glory be to thee, O God!" and their salutation therein, "Peace!"
84	11	10	and the end of their prayer shall be, Praise be unto GOD, the LORD of all creatures!					And the close of their cry, "Praise be to God, Lord, of all creatures!"
84	12	10	If GOD should cause evil to hasten unto men, according to their desire of hastening good, verily their end had been decreed. Wherefore we suffer those who hope not to meet us at the resurrection, to wander amazedly in their error.					Should God hasten evil on men as they fain would hasten their good, then were their end decreed! So leave we those who hope not to meet Us, bewildered in their error.
84	13	10	When evil befalleth a man, he prayeth unto us lying on his side, or sitting, or standing:z but when we deliver him from his affliction, he continueth his former course of life, as though he had not called upon us to defend him against the evil which had befallen him. Thus was that which the transgressors committed prepared for them.	z i.e., In all postures, and at all times.				When trouble toucheth a man, he crieth to us, on his side, or sitting, or standing; and when we withdraw his trouble from him, he passeth on as though he had not called on us against the trouble which touched him! Thus are the deeds of transgressors pre-arranged for them.
84	14	10	We have formerly destroyed the generations who were before you, O men of Mecca, when they had acted unjustly, and our apostles had come unto them with evident miracles and they would not believe. Thus do we reward the wicked people.					And of old destroyed we generations before you, when they had acted wickedly, and their Apostles had come to them with clear tokens of their mission, and they would not believe:–thus reward we the wicked.
84	15	10	Afterwards did we cause you to succeed them in the earth; that we might see how ye would act.					Then we caused you to succeed them on the earth, that we might see how ye would act.
84	16	10	When our evident signs are recited unto them, they who hope not to meet us at the resurrection, say, Bring a different Koran from this; or make some change therein. Answer, It is not fit for me, that I should change it at my pleasure: I follow that only which is revealed unto me. Verily I fear if I should be disobedient unto my LORD, the punishment of the great day.		Selections from the Writings of the Báb (2 Excerpts from the Qayyúmu'l-Asmá, Chapter LXXI, p. 66) link	cf. BWC: I follow only what is revealed unto Me. Verily, I shall fear My Lord on the Day of Separation		But when our clear signs are recited to them, they who look not forward to meet Us, say, "Bring a different Koran from this, or make some change in it." SAY: It is not for me to change it as mine own soul prompteth. I follow only what is revealed to me: verily, I fear, if I rebel against my Lord, the punishment of a great day.
84	17	10	Say, If GOD had so pleased, I had not read it unto you, neither had I taught you the same. I have already dwelt among you to the age of forty years,a before I received it. Do ye not therefore understand?	a For so old was Mohammed before he took upon him to be a prophet;1 during which time his fellow-citizens well knew that he had not applied himself to learning of any sort, nor frequented learned men, nor had ever exercised himself in composing verses or orations whereby he might acquire the art of rhetoric, or elegance of speech.2 A flagrant proof, says al Beidâwi, that this book could be taught him by none but God. 1 See the Prelim. Disc. p. 33. Abulfeda, Vit. Moh. c. 7. 2 See the Prelim. Disc. p. 21, &c.				SAY: Had God so pleased, I had not recited it to you, neither had I taught it to you. Already have I dwelt among you for years, ere it was revealed to me. Understand ye not?
84	18	10	And who is more unjust than he who deviseth a lie against GOD, or accuseth his signs of falsehood? Surely the wicked shall not prosper.					And who is more unjust than he who coineth a lie against God, or treateth his signs as lies? Surely the wicked shall not prosper!
84	19	10	They worship besides GOD, that which can neither hurt them or profit them, and they say, These are our intercessors with GOD.b Answer, Will ye tell GOD that which he knoweth not, neither in heaven nor in earth?c Praise be unto him! and far be that from him, which they associate with him!	b See the Prelim. Disc. Sect. I. p. 12, &c. c viz., That he hath equals or companions either in heaven or on earth; since he acknowledgeth none.				And they worship beside God, what cannot hurt or help them; and say, "These are our advocates with God!" SAY: Will ye inform God of aught in the Heavens and in the Earth which he knoweth not? Praise be to Him! High be He exalted above the deities they join with Him!
84	20	10	Men were professors of one religion only,d but they dissented therefrom; and if a decree had not previously issued from thy LORD, deferring their punishment, verily the matter had been decided between them, concerning which they disagreed.	d That is to say, the true religion, or Islâm, which was generally professed, as some say, till Abel was murdered, or, as others, till the days of Noah. Some suppose the first ages after the Flood are here intended: others, the state of religion in Arabia, from the time of Abraham to that of Amru Ebn Lohai, the great introducer of idolatry into that country.				Men were of one religion only:3 then they fell to variance: and had not a decree (of respite) previously gone forth from thy Lord, their differences had surely been decided between them!	3 Gen. xi. 1.
84	21	10	They say, Unless a sign be sent down unto him from his LORD, we will not believe. Answer, Verily that which is hidden is known only unto GOD: wait, therefore, the pleasure of God; and I also will wait with you.					They say: "Unless a sign be sent down to him from his Lord. . . ." But SAY: The hidden is only with God: wait therefore: I truly will be with you among those who wait.
84	22	10	And when we caused the men of Mecca to taste mercy, after an affliction which had befallen them, behold, they devised a stratagem against our signs.e Say unto them, GOD is more swift in executing a stratagem, than ye. Verily our messengersf write down that which ye deceitfully devise.	e For it is said that they were afflicted with a dearth for seven years, so that they were very near perishing; but no sooner relieved by GOD’S sending them plenty, than they began again to charge Mohammed with imposture, and to ridicule his revelations.3 3 Al Beidâwi. f i.e., The guardian angels.				And when after a trouble which you befallen them,4 we caused this people to taste of mercy, lo! a plot on their part against our signs! SAY: Swifter to plot is God! Verily, our messengers note down your plottings.	4 This refers to the seven years of scarcity with which Mecca had been visited.
84	23	10	It is he who hath given you conveniences for travelling by land and by sea; so that ye be in ships, which sail with them, with a favorable wind, and they rejoice therein. And when a tempestuous wind overtaketh them, and waves come upon them from every side, and they think themselves encompassed with inevitable dangers; they call upon GOD, exhibiting the pure religion unto him,g and saying, Verily if thou deliver us from this peril, we will be of those who give thanks.	g That is, applying themselves to GOD only, and neglecting their idols; their fears directing them in such an extremity to ask help of him only who could give it.				He it is who enableth you to travel by land and sea, so that ye go on board of ships–which sail on with them, with favouring breeze in which they rejoice. But if a tempestuous gale overtake them, and the billow come on them from every side, and they think that they are encompassed therewith, they call on God, professing sincere religion:–"Wouldst thou but rescue us from this, then will we indeed be of the thankful."
84	24	10	But when he hath delivered them, behold, they behave themselves insolently in the earth, without justice. O men, verily the violence which ye commit against your own souls, is for the enjoyment of this present life only; afterwards unto us shall ye return, and we will declare unto you that which ye have done.					But when we have rescued them, lo! they commit unrighteous excesses on the earth! O men! assuredly your self-injuring excess is only an enjoyment of this life present: soon ye return to us: and we will let you know what ye have done!
84	25	10	Verily the likeness of this present life is no other than as water, which we send down from heaven, and wherewith the productions of the earth are mixed, of which men eat, and cattle also, until the earth receive its vesture, and be adorned with various plants: the inhabitants thereof imagine that they have power over the same; but our command cometh unto it by night, or by day, and we render it as though it had been mowen, as though it had not yesterday abounded with fruits. Thus do we explain our signs unto people who consider.					Verily, this present life is like the water which we send down from Heaven, and the produce of the earth, of which men and cattle eat, is mingled with it, till the earth hath received its golden raiment, and is decked out: and they who dwell on it deem that they have power over it! but, Our behest cometh to it by night or by day, and we make it as if it had been mown, as if it had not teemed only yesterday! Thus make we our signs clear to those who consider.
84	26	10	GOD inviteth unto the dwelling of peace,h and directeth whom he pleaseth into the right way.	h viz., Paradise.	Kitáb-i-Íqán, part II, paragraph 188, p. 174 link	And God calleth to the Abode of Peace; and He guideth whom He will into the right way.		And God calleth to the abode of peace;5 and He guideth whom He will into the right way.	5 Paradise.
84	27	10	They who do right shall receive a most excellent reward, and a superabundant addition;i neither blacknessk nor shame shall cover their faces. These shall be the inhabitants of paradise; they shall continue therein forever.	i For their reward will vastly exceed the merit of their good works. Al Ghazâli supposes this additional recompense will be the beatific vision.4 4 See the Prelim. Disc. p. 78. k See the Prelim. Disc. p. 67, &c.				Goodness6 itself and an increase of it for those who do good! neither blackness nor shame shall cover their faces! These shall be the inmates of Paradise, therein shall they abide for ever.	6 Verses 27, 28 are to be noted, as defining the proportion to be observed in rewards and punishments, the severity of the latter being only in proportion to the crime, the excellence of the former being above and beyond its strict merits.
84	28	10	But they who commit evil shall receive the reward of evil, equal thereunto,l and they shall be covered with shame, (for they shall have no protector against GOD); as though their faces were covered with the profound darkness of the night. These shall be the inhabitants of hell fire: they shall remain therein forever.	l i.e., Though the blessed will be rewarded beyond their deserts, yet GOD will not punish any beyond their demerits, but treat them with the exactest justice.				And as for those who have wrought out evil, their recompense shall be evil of like degree, and shame shall cover them–no protector shall they have against God: as though their faces were darkened with deep murk of night! These shall be inmates of the fire: therein they shall abide for ever.
84	29	10	On the day of the resurrection we will gather them altogether; then will we say unto the idolaters, Get ye to your place, ye and your companions:m and we will separate them from one another; and their companions will say unto them, Ye do not worship us;n	m That is, your idols, or the companions which ye attributed unto GOD. n But ye really worshipped your own lusts, and were seduced to idolatry, not by us, but by your own superstitious fancies. It is pretended that GOD will, at the last day, enable the idols to speak, and that they will thus reproach their worshippers, instead of interceding for them, as they hoped. Some suppose the angels, who were also objects of the worship of the pagan Arabs, are particularly intended in this place.				And on that day will we gather them all together: then will we say to those who added gods to God, "To your place, ye and those added gods of yours!" Then we will separate between them: and those their gods shall say, "Ye served us not:7	7 But rather your own lusts. The Muhammadans believe that idols will be gifted with speech at the day of judgment.
84	30	10	and GOD is a sufficient witness between us and you; neither did we mind your worshipping of us.					And God is a sufficient witness between us and you: we cared not aught for your worship."
84	31	10	There shall every soul experienceo that which it shall have sent before it;p and they shall be brought before GOD their true LORD; and the false deities which they vainly imagined, shall disappear from before them.	o Some copies instead of tablu, read tatiu, i.e., shall follow, or meditate upon. p See chapter 2, p. 11, note r.				There shall every soul make proof of what itself shall have sent on before, and they shall be brought back to God, their true lord, and the deities of their own devising shall vanish from them.
84	32	10	Say, Who provideth you food from heaven and earth? or who hath the absolute power over the hearing and the sight? and who bringeth forth the living from the dead, and bringeth forth the dead from the living? and who governeth all things? They will surely answer, GOD. Say, Will ye not therefore fear him?					SAY: Who supplieth you from the Heaven and the Earth? Who hath power over hearing and sight? And who bringeth forth the living from the dead, and bringeth forth the dead from the living? And who ruleth all things? They will surely say, "God:" then SAY: "What! will ye not therefore fear him?
84	33	10	This is therefore GOD your true LORD: and what remaineth there after truth, except error? How therefore are ye turned aside from the truth?					This God then is your true Lord: and when the truth is gone, what remaineth but error? How then are ye so perverted?
84	34	10	Thus is the word of thy LORD verified upon them who do wickedly; that they believe not.					Thus is the word of thy Lord made good on the wicked, that they shall not believe.
84	35	10	Say, Is there any of your companions who produceth a creature, and then causeth it to return unto himself? Say, GOD produceth a creature, and then causeth it to return unto himself. How therefore are ye turned aside from his worship?					SAY: Is there any of the gods whom ye add to God who produceth a creature, then causeth it to return to him? SAY: God produceth a creature, then causeth it to return to Him: How therefore are ye turned aside?
84	36	10	Say, Is there any of your companions who directeth unto the truth. Say, GOD directeth unto the truth. Whether is he, therefore, who directeth unto the truth, more worthy to be followed; or he who directeth not, unless he be directed? What aileth you therefore, that ye judge as ye do?					SAY: Is there any of the gods ye add to God who guideth into the truth? SAY: God guideth into the truth. Is He then who guideth into the truth the more worthy to be followed, or he who guideth not unless he be himself guided? What then hath befallen you that ye so judge?
84	37	10	And the greater part of them follow an uncertain opinion only; but a mere opinion attaineth not unto any truth. Verily GOD knoweth that which they do.					And most of them follow only a conceit:–But a conceit attaineth to nought of truth! Verily God knoweth what they say.
84	38	10	This Koran could not have been composed by any except GOD; but it is a confirmation of that which was revealed before it, and an explanation of the scripture; there is no doubt thereof; sent down from the LORD of all creatures.					Moreover this Koran could not have been devised by any but God: but it confirmeth what was revealed before it, and is a clearing up of the Scriptures–there is no doubt thereof–from the Lord of all creatures.
84	39	10	Will they say, Mohammed hath forged it? Answer, Bring therefore a chapter like unto it; and call whom you may to your assistance, besides GOD, if ye speak truth.					Do they say, "He hath devised it himself?" SAY: Then bring a Sura like it; and call on whom ye can beside God, if ye speak truth.
84	40	10	But they have charged that with falsehood, the knowledge whereof they do not comprehend, neither hath the interpretation thereof come unto them. In the same manner did those who were before them accuse their prophets of imposture; but behold, what was the end of the unjust!					But that which they embrace not in their knowledge have they charged with falsehood, though the explanation of it had not yet been given them. So those who were before them brought charges of imposture: But see what was the end of the unjust!
84	41	10	There are some of them who believe therein; and there are some of them who believe not therein:q and thy LORD well knoweth the corrupt doers.	q i.e., There are some of them who are inwardly well satisfied of the truth of thy doctrine, though they are so wicked as to oppose it; and there are others of them who believe it not, through prejudice and want of consideration. Or the passage may be understood in the future tense, of some who should afterwards believe, and repent, and of others who should die infidels.1 1 Al Beidâwi.				And some of them believe in it, and some of them believe not in it. But thy Lord well knoweth the transgressors.
84	42	10	If they accuse thee of imposture, say, I have my work, and ye have your work; ye shall be clear of that which I do, and I will be clear of that which ye do.					And if they charge thee with imposture, then SAY: My work for me, and your work for you! Ye are clear of that which I do, and I am clear of that which ye do.
84	43	10	There are some of them who hearken unto thee; but wilt thou make the deaf to hear, although they do not understand?					And some of them lend a ready ear to thee: But wilt thou make the deaf to hear even though they understand not?
84	44	10	And there are some of them who look at thee; but wilt thou direct the blind, although they see not?r	r These words were revealed on account of certain Meccans, who seemed to attend while Mohammed read the Korân to them, or instructed them in any point of religion, but yet were as far from being convinced or edified, as if they had not heard him at all.2 2 Idem. See cap. 6, p. 90.				And some of them look at thee: But wilt thou guide the blind even though they see not?
84	45	10	Verily GOD will not deal unjustly with men in any respect: but men deal unjustly with their own souls.s	s For GOD deprives them not of their senses or understanding; but they corrupt and make an ill use of them.				Verily, God will not wrong men in aught, but men will wrong themselves.
84	46	10	On a certain day he will gather them together, as though they had not tarriedt above an hour of a day: they shall know one another.u Then shall they perish who have denied the meeting of GOD; and were not rightly directed.	t Either in the world or in the grave. u As if it were but a little while since they parted. But this will happen during the first moments only of the resurrection; for afterwards the terror of the day will disturb and take from them all knowledge of one another.3 3 Idem.				Moreover, on that day, He will gather them all together: They shall seem as though they had waited but an hour of the day! They shall recognise one another! Now perish they who denied the meeting with God, and were not guided aright!
84	47	10	Whether we cause thee to see a part of the punishment wherewith we have threatened them, or whether we cause thee to die before thou see it; unto us shall they return: then shall GOD be witness of that which they do.					Whether we cause thee to see some of our menaces against them fulfilled, or whether we first take thee to Ourself,8 to us do they return. Then shall God bear witness of what they do.	8 The ordinary Arabic word for to die seems to be avoided in speaking of Jesus and Muhammad.
84	48	10	Unto every nation hath an apostle been sent; and when their apostle came, the matter was decided between them with equity;x and they were not treated unjustly.	x By delivering the prophet and those who believed on him, and destroying the obstinate infidels.				And every people hath had its apostle.9 And when their apostle came, a rightful decision took place between them, and they were not wronged.	9 This is the doctrine of the Rabbins. Comp. Midrasch Rabba, and Midr. Jalkut on Numb. xxii. 2.
84	49	10	The unbelievers say, When will this threatening be made good, if ye speak truth?					Yet they say, "When will this menace be made good? Tell us if ye speak truly."
84	50	10	Answer, I am able neither to procure advantage unto myself, nor to avert mischief from me, but as GOD pleaseth. Unto every nation is a fixed term decreed; when their term therefore is expired, they shall not have respite for an hour, neither shall their punishment be anticipated.					SAY: I have no power over my own weal or woe, but as God pleaseth. Every people hath its time: when their time is come, they shall neither retard nor advance it an hour.
84	51	10	Say, Tell me, if the punishment of GOD overtake you by night, or by day, what part thereof will the ungodly wish to be hastened?					SAY: How think ye? if God's punishment came on you by night or by day, what portion of it would the wicked desire to hasten on?
84	52	10	When it falleth on you, do ye then believe it? Now do ye believe, and wish it far from you, when as ye formerly desired it should be hastened?					When it falleth on you, will ye believe it then? Yes! ye will believe it then. Yet did ye challenge its speedy coming.
84	53	10	Then shall it be said unto the wicked, Taste the punishment of eternity; would ye receive other than the reward of that which ye have wrought?					Then shall it be said to the transgressors, "Taste ye the punishment of eternity! Shall ye be rewarded but as ye have wrought?"
84	54	10	They will desire to know of thee, whether this be true. Answer, Yea, by my LORD, it is certainly true; neither shall ye weaken God's power so as to escape it.					They will desire thee to inform them whether this be true? SAY: Yes! by my Lord it is the truth: and it is not ye who can weaken Him.
84	55	10	Verily, if every soul which hath acted wickedly had whatever is on the earth, it would willingly redeem itself therewith at the last day. Yet they will conceal their repentance,y after they shall have seen the punishment; and the matter shall be decided between them with equity, and they shall not be unjustly treated.	y To hide their shame and regret;4 or because their surprise and astonishment will deprive them of the use of speech.5 Some, however, understand the verb which is here rendered will conceal, in the contrary signification, which it sometimes bears; and then it must be translated–They will openly declare their repentance, &c. 4 Jallalo’ddin. 5 Al Beidâwi.				And every soul that hath sinned, if it possessed all that is on earth, would assuredly ransom itself therewith; and they will proclaim their repentance when they have seen the punishment: and there shall be a rightful decision between them, and they shall not be unjustly dealt with.
84	56	10	Doth not whatsoever is in heaven and on earth belong unto GOD? Is not the promise of GOD true? But the greater part of them know it not.					Is not whatever is in the Heavens and the Earth God's? Is not then the promise of God true? Yet most of them know it not.
84	57	10	He giveth life, and he causeth to die: and unto him shall ye all return.					He maketh alive and He causeth to die, and to Him shall ye return.
84	58	10	O men, now hath an admonition come unto you from your LORD, and a remedy for the doubts which are in your breasts; and a direction, and mercy unto the true believers.					O men! now hath a warning come to you from your Lord, and a medicine for what is in your breasts, and a guidance and a mercy to believers.
84	59	10	Say, Through the grace of GOD, and his mercy; therein therefore let them rejoice; this will be better than what they heap together of worldly riches.					SAY: Through the grace of God and his mercy! and in this therefore let them rejoice: better is this than all ye amass.
84	60	10	Say, Tell me; of that which GOD hath sent down unto you for food, have ye declared part to be lawful,z and other part to be unlawful? Say, Hath GOD permitted you to make this distinction? or do ye devise a lie concerning GOD?	z See chapter 6, p. 101, &c.				SAY: What think ye? of what God hath sent down to you for food, have ye made unlawful and lawful? SAY: Hath God permitted you? or invent ye on the part of God?
84	61	10	But what will be the opinion of those who devise a lie concerning GOD, on the day of the resurrection? Verily GOD is endued with beneficence towards mankind; but the greater part of them do not give thanks.					But what on the day of Resurrection will be the thought of those who invent a lie on the part of God? Truly God is full of bounties to man; but most of them give not thanks.
84	62	10	Thou shalt be engaged in no business, neither shalt thou be employed in meditating on any passage of the Koran; nor shall ye do any action, but we will be witnesses over you, when ye are employed therein. Nor is so much as the weight of an anta hidden from thy LORD, in earth or in heaven: neither is there anything lesser than that, or greater, but it is written in the perspicuous book.b	a See chapter 4, p. 58, note y. b The preserved table, wherein GOD’S decrees are recorded.	Gems of Divine Mysteries, p. 68, paragraph 96 link	Naught in the heavens or on the earth can escape His knowledge, and He, verily, perceiveth all things.		Thou shalt not be employed in affairs, nor shalt thou read a text out of the Koran, nor shall ye work any work, but we will be witnesses over you when ye are engaged therein: and not the weight of an atom on Earth or in Heaven escapeth thy Lord; nor is there aught that is less than this or greater, but it is in the perspicuous Book.
84	63	10	Are not the friends of GOD the persons on whom no fear shall come, and who shall not be grieved?					Are not the friends of God, those on whom no fear shall come, nor shall they be put to grief?
84	64	10	They who believe and fear God					They who believe and fear God–
84	65	10	shall receive good tidings in this life, and in that which is to come. There is no change in the words of GOD. This shall be great felicity.					For them are good tidings in this life, and in the next! There is no change in the words of God! This, the great felicity!
84	66	10	Let not their discoursec grieve thee; for all might belongeth unto GOD: he both heareth and knoweth.	c The impious and rebellious talk of the infidels.				And let not their discourse grieve thee: for all might is God's: the Hearer, the Knower, He!
84	67	10	Is not whoever dwelleth in heaven and on earth subject unto GOD? What therefore do they follow, who invoke idols, besides GOD? They follow nothing but a vain opinion; and they only utter lies.					Is not whoever is in the Heavens and the Earth subject to God? What then do they follow who, beside God, call upon deities they have joined with Him? They follow but a conceit, and they are but liars!
84	68	10	It is he who hath ordained the night for you, that ye may take your rest therein, and the clear day for labor: verily herein are signs unto people who hearken.					It is He who hath ordained for you the night wherein to rest, and the lightsome day. Verily in this are signs for those who hearken.
84	69	10	They say, GOD hath begotten children; GOD forbid! He is self-sufficient. Unto him belongeth whatsoever is in heaven and on earth: ye have no demonstrative proof of this. Do ye speak of GOD that which ye know not?					They say, "God hath begotten children." No! by his glory! He is the self-sufficient. All that is in the Heavens and all that is in the Earth is His! Have ye warranty for that assertion? What! speak ye of God that which ye know not?
84	70	10	Say, Verily they who imagine a lie concerning GOD shall not prosper.					SAY: Verily, they who devise this lie concerning God shall fare ill.
84	71	10	They may enjoy a provision in this world; but afterwards unto us shall they return, and we will then cause them to taste a grievous punishment, for that they were unbelievers.					A portion have they in this world! Then to us they return! Then make we them to taste the vehement torment, for that they were unbelievers.
84	72	10	Rehearse unto them the history of Noah:d when he said unto his people, O my people, if my standing forth among you, and my warning you of the signs of GOD, be grievous unto you; in GOD do I put my trust. Therefore lay your design against me, and assemble your false gods; but let not your design be carried on by you in the dark: then come forth against me, and delay not.	d See chapter 7, p. 110, &c.				Recite to them the history of Noah,10 when he said to his people,–If, O my people! my abode with you, and my reminding you of the signs of God, be grievous to you, yet in God is my trust: Muster, therefore, your designs and your false gods, and let not your design be carried on by you in the dark: then come to some decision about me, and delay not.	10 The preaching of Noah is mentioned by the Rabbins. Sanhedrin, 108. Comp. Midr. Rabbah on Gen. Par. 30 and 33, on Eccl. ix. 14, and in the probably sub. Apostolic 2 Pet. ii. 5.
84	73	10	And if ye turn aside from my admonitions, I ask not any reward of you for the same;e I expect my reward from GOD alone, and I am commanded to be one of those who are resigned unto him.	e Therefore ye cannot excuse yourselves by saying that I am burdensome to you.				And if ye turn your backs on me, yet ask I no reward from you: my reward is with God alone, and I am commanded to be of the Muslims.
84	74	10	But they accused him of imposture, wherefore we delivered him, and those who were with him in the ark, and we caused them to survive the flood, but we drowned those who charged our signs with falsehood. Behold therefore, what was the end of those who were warned by Noah.					But they treated him as a liar: therefore we rescued him and those who were with him in the ark, and we made them to survive the others; and we drowned those who charged our signs with falsehood. See, then, what was the end of these warned ones!
84	75	10	Then did we send, after him, apostles unto their respective people,f and they came unto them with evident demonstrations: yet they were not disposed to believe in that which they had before rejected as false. Thus do we seal up the hearts of the transgressors.	f As Hûd, Sâleh, Abraham, Lot, and Shoaib, to those of Ad, Thamûd, Babel, Sodom, and Midian.				Then after him, we sent Apostles to their peoples, and they came to them with credentials; but they would not believe in what they had denied aforetime: Thus seal we up the hearts of the transgressors!
84	76	10	Then did we send, after them, Moses and Aaron unto Pharaoh and his princes with our signs:g but they behaved proudly, and were a wicked people.	g See chapter 7, p. 115, &c.				Then sent we, after them, Moses and Aaron to Pharaoh and his nobles with our signs; but they acted proudly and were a wicked people:
84	77	10	And when the truth from us had come unto them, they said, Verily this is manifest sorcery.					And when the truth came to them from us, they said, "Verily, this is clear sorcery."
84	78	10	Moses said unto them, Do ye speak this of the truth, after it hath come unto you? Is this sorcery? but sorcerers shall not prosper.					Moses said: "What! say ye of the truth after it hath come to you, 'Is this sorcery?' But sorcerers shall not prosper."
84	79	10	They said, Art thou come unto us to turn us aside from that religion, which we found our fathers practise; and that ye two may have the command in the land? But we do not believe you.					They said: "Art thou come to us to pervert us from the faith in which we found our fathers, and that you twain shall bear rule in this land? But we believe you not."
84	80	10	And Pharaoh said, Bring unto me every expert magician. And when the magicians were come, Moses said unto them, Cast down that which ye are about to cast down.					And Pharaoh said: "Fetch me every skilled magician." And when the magicians arrived, Moses said to them, "Cast down what ye have to cast."
84	81	10	And when they had cast down their rods and cords, Moses said unto them, The enchantment which ye have performed shall GOD surely render vain; for GOD prospereth not the work of the wicked doers,					And when they had cast them down, Moses said, "Verily, God will render vain the sorceries which ye have brought to pass: God prospereth not the work of the evildoers.
84	82	10	and GOD will verify the truth of his words, although the wicked be adverse thereto.					And by his words will God verify the Truth, though the impious be averse to it.
84	83	10	And there believed not any on Moses, except a generation of his people,h for fear of Pharaoh and of his princes, lest he should afflict them. And Pharaoh was lifted up with pride in the earth, and was surely one of the transgressors.	h For when he first began to preach, a few of the younger Israelites only believed on him; the others not giving ear to him, for fear of the king. But some suppose the pronoun his refers to Pharaoh, and that these were certain Egyptians, who, together with his wife Asia, believed on Moses.1 1 Al Beidâwi.				And none believed on Moses but a race among his own people, through fear of Pharaoh and his nobles, lest he should afflict them: For of a truth mighty was Pharaoh in the land, and one who committed excesses.
84	84	10	And Moses said, O my people, if ye believe in GOD, put your trust in him, if ye be resigned to his will.					And Moses said: "O my people! if ye believe in God, then put your trust in Him–if ye be Muslims."
84	85	10	They answered, We put our trust in GOD: O LORD, suffer us not to be afflicted by unjust people;					And they said: "In God put we our trust. O our Lord! abandon us not to trial from that unjust people,
84	86	10	but deliver us, through thy mercy, from the unbelieving people.					And deliver us by thy mercy from the unbelieving people."
84	87	10	And we spake by inspiration unto Moses and his brother, saying, Provide habitations for your people in Egypt, and make your houses a place of worship,i and be constant at prayer: and bear good news unto the true believers.	i So Jallalo’ddin expounds the original word Kebla, which properly signifies that place or quarter toward which one prays. Wherefore al Zamakhshari supposes that the Israelites are here ordered to dispose their oratories in such a manner that, when they prayed, their faces might be turned towards Mecca; which he imagines was the Kebla of Moses, as it is that of the Mohammedans. The former commentator adds that Pharaoh had forbidden the Israelites to pray to GOD; for which reason they were obliged to perform that duty privately in their houses.				Then thus revealed we to Moses and to his brother: "Provide houses for your people in Egypt, and in your houses make a Kebla, and observe prayer and proclaim good tidings to the believers."
84	88	10	And Moses said, O LORD, verily thou hast given unto Pharaoh and his people pompous ornaments,k and riches in this present life, O LORD, that they may be seduced from thy way: O LORD, bring their riches to nought, and harden their hearts; that they may not believe, until they see their grievous punishment.	k As magnificent apparel, chariots, and the like.				And Moses said: "O our Lord! thou hast indeed given to Pharaoh and his nobles splendour and riches in this present life: O our Lord! that they may err from thy way! O our Lord! confound their riches, and harden their hearts that they may not believe till they see the dolorous torment."
84	89	10	God said, Your petition is hear;l be ye upright therefore,m and follow not the way of those who are ignorant.	l The pronoun is in the dual number; the antecedent being Moses and Aaron. The commentators say that, in consequence of this prayer, all the treasures of Egypt were turned into stones.2 2 Jallalo’ddin. m Or, as al Beidâwi interprets it, Be ye constant and steady in preaching to the people. The Mohammedans pretend that Moses continued in Egypt no less than forty years after he had first published his mission: which cannot be reconciled to scripture.				He said: "The prayer of you both is heard: pursue ye both therefore the straight path, and follow not the path of those who have no knowledge."
84	90	10	And we caused the children of Israel to pass through the sea; and Pharaoh and his army followed them in a violent and hostile manner; until, when he was drowning, he said, I believe that there is no GOD but he, on whom the children of Israel believe; and I am one of the resigned.n	n These words, it is said, Pharaoh repeated often in his extremity, that he might be heard. But his repentance came too late; for Gabriel soon stopped his mouth with mud, lest he should obtain mercy; reproaching him at the same time in the words which follow.				And we led the children of Israel through the sea; and Pharaoh and his hosts followed them in eager and hostile sort until, when the drowning overtook him, he said, "I believe that there is no God but he on whom the children of Israel believe, and I am one of the Muslims."
84	91	10	Now dost thou believe; when thou hast been hitherto rebellious, and one of the wicked doers?					"Yes, now," said God: "but thou hast been rebellious hitherto, and wast one of the wicked doers.
84	92	10	This day will we raise thy bodyo from the bottom of the sea, that thou mayest be a sign unto those who shall be after thee; and verily a great number of men are negligent of our signs.	o Some of the children of Israel doubting whether Pharaoh was really drowned. Gabriel, by GOD’S command, caused his naked corpse to swim to shore, that they might see it.3 The word here translated body, signifying also a coat of mail, some imagine the meaning to be, that his corpse floated armed with his coat of mail, which they tell us was of gold, by which they knew that it was he. 3 See Exod. xiv. 30.				But this day will we rescue thee with thy body that thou mayest be a sign to those who shall be after thee:11 but truly, most men are of our signs regardless!"	11 This is in accordance with Talmudic legend. "Recognise the power of repentance, in the case of Pharaoh, King of Egypt, who rebelled excessively against the most High; Who is God that I should hearken to his voice? (Ex. v. 2). But with the same tongue that sinned he did penance: Who is like thee, O Lord, among the Gods? (xv. 11). The Holy One, Blessed be He, delivered him from the dead, . . . so that he should not die (ix. 15, 16).–For now have I stretched forth my hand, and verily thee have I raised up from among the dead, to proclaim my might." Ex. ix. 15, 16. A strange comment! Pirke R. Eliezer, § 43. Comp. Midr. on Ps. cvi. Midr. Jalkut, ch. 238.
84	93	10	And we prepared for the children of Israel an established dwelling in the land of Canaan, and we provided good things for their sustenance; and they differed not in point of religion, until knowledge had come unto them;p verily thy LORD will judge between them on the day of resurrection, concerning that wherein they disagreed.	p i.e., After the law had been revealed, and published by Moses.				Moreover we prepared a settled abode for the children of Israel, and provided them with good things: nor did they fall into variance till the knowledge (the Law) came to them: Truly thy Lord will decide between them on the day of Resurrection concerning that in which they differed.
84	94	10	If thou art in a doubt concerning any part of that which we have sent down unto thee,q ask them who have read the book of the law before thee. Now hath the truth come unto thee from thy LORD; be not therefore one of those who doubt;	q That is, concerning the truth of the histories which are here related. The commentators doubt whether the person here spoken to be Mohammed himself or his auditor.				And if thou art in doubt as to what we have sent down to thee, inquire at those who have read the Scriptures before thee.12 Now hath the truth come unto thee from thy Lord: be not therefore of those who doubt.	12 That is, whether thou art not foretold in the Law and Gospel, and whether the Koran is not in unison with, and confirmatory of, them.
84	95	10	neither be thou one of those who charge the signs of GOD with falsehood, lest thou become one of those who perish.					Neither be of those who charge the signs of God with falsehood, lest thou be of those who perish.
84	96	10	Verily those against whom the word of thy LORD is decreed, shall not believe,					Verily they against whom the decree of thy Lord is pronounced, shall not believe,
84	97	10	although there come unto them every kind of miracle, until they see the grievous punishment prepared for them.					Even though every kind of sign come unto them, till they behold the dolorous torment!
84	98	10	And if it were not so, some city, among the many which have been destroyed, would have believed; and the faith of its inhabitants would have been of advantage unto them; but none of them believed, before the execution of their sentence, except the people of Jonas.r When they believed, we delivered them from the punishment of shame in this world, and suffered them to enjoy their lives and possessions for a time.s	r viz., The inhabitants of Ninive, which stood on or near the place where al Mawsel now stands. This people having corrupted themselves with idolatry, Jonas the son of Mattai (or Amittai, which the Mohammedans suppose to be the name of his mother), an Israelite of the tribe of Benjamin, was sent by God to preach to and reclaim them. When he first began to exhort them to repentance, instead of hearkening to him, they used him very ill, so that he was obliged to leave the city; threatening them, at his departure, that they should be destroyed within three days, or, as others say, within forty.1 But when the time drew near, and they saw the heavens overcast with a black cloud, which shot forth fire, and filled the air with smoke, and hung directly over their city, they were in a terrible consternation, and getting into the fields with their families and cattle, they put on sackcloth, and humbled themselves before God, calling aloud for pardon, and sincerely repenting of their past wickedness. Whereupon God was pleased to forgive them, and the storm blew over.2 1 See Jonah iii. 4. 2 Al Beidâwi, Jallalo’ddin, Abulfeda. See cap. 21 and 37. s i.e., Until they died according to the ordinary course of nature.				Were it otherwise, any city, had it believed, might have found its safety in its faith. But it was so, only with the people of JONAS. When they believed, we delivered them from the penalty of shame in this world, and provided for them for a time.
84	99	10	But if thy LORD had pleased, verily all who are in the earth would have believed in general. Wilt thou therefore forcibly compel men to be true believers?					But if thy Lord had pleased, verily all who are in the earth would have believed together. What! wilt thou compel men to become believers?
84	100	10	No soul can believe, but by the permission of GOD: and he shall pour out his indignation on those who will not understand.					No soul can believe but by the permission of God: and he shall lay his wrath on those who will not understand.
84	101	10	Say, Consider whatever is in heaven and on earth: but signs are of no avail, neither preachers, unto people who will not believe.					SAY: Consider ye whatever is in the Heavens and on the Earth: but neither signs, nor warners, avail those who will not believe!
84	102	10	Do they therefore expect any other than some terrible judgment, like unto the judgments which have fallen on those who have gone before them? Say, Wait ye the issue; and I also will wait with you;					What then can they expect but the like of such days of wrath as befel those who flourish before them? SAY: WAIT; I too will wait with you:
84	103	10	then will we deliver our apostles and those who believe. Thus is it a justice due from us, that we should deliver the true believers.					Then will we deliver our apostles and those who believe. Thus is it binding on us to deliver the faithful.
84	104	10	Say, O men of Mecca, if ye be in doubt concerning my religion, verily I worship not the idols which ye worship, besides GOD; but I worship GOD, who will cause you to die: and I am commanded to be one of the true believers.					SAY: O men! if ye are in doubt as to my religion, verily I worship not what ye worship beside God; but I worship God who will cause you to die: and I am commanded to be a believer.
84	105	10	And it was said unto me, Set thy face towards the true religion, and be orthodox; and by no means be one of those who attribute companions unto God;					And set thy face toward true religion, sound in faith, and be not of those who join other gods with God:
84	106	10	neither invoke, besides GOD, that which can neither profit thee nor hurt thee: for if thou do, thou wilt then certainly become one of the unjust.					Neither invoke beside God that which can neither help nor hurt thee: for if thou do, thou wilt certainly then be one of those who act unjustly.
84	107	10	If GOD afflict thee with hurt, there is none who can relieve thee from it, except he; and if he willeth thee any good, there is none who can keep back his bounty: he will confer it on such of his servants as he pleaseth; and he is gracious and merciful.		A Traveler’s Narrative, p. 55 link	EGB: if God toucheth thee with a hurt there is no dispeller thereof save Him		And if God lay the touch of trouble on thee, none can deliver thee from it but He: and if He will thee any good, none can keep back his boons. He will confer them on such of his servants as he chooseth: and He is the Gracious, the Merciful!
84	108	10	Say, O men, now hath the truth come unto you from your LORD. He therefore who shall be directed, will be directed to the advantage of his own soul: but he who shall err, will err only against the same. I am no guardian over you.					SAY: O men! now hath the truth come unto you from your Lord. He therefore who will be guided, will be guided only for his own behoof: but he who shall err will err only against it; and I am not your guardian!
84	109	10	Do thou, O prophet, follow that which is revealed unto thee: and persevere with patience, until GOD shall judge; for he is the best judge.					And follow what is revealed to thee: and persevere steadfastly till God shall judge, for He is the best of Judges.
75	0	11
75	0	11
75	0	11	CHAPTER XI.					SURA XI.–HOUD [LXXV.]
75	0	11	ENTITLED, HUD;t REVEALED AT MECCA.	t The story of which prophet is repeated in this chapter.	11: all Kitáb-i-Íqán, part I, paragraph 5, pp. 5-6 link			MECCA.–123 Verses
75	0	11	IN THE NAME OF THE MOST MERCIFUL GOD.					In the Name of God, the Compassionate, the Merciful
75	1	11	AL. R.u THIS book, the verses whereof are guarded against corruption, and are also distinctly explained,y is a revelation from the wise, the knowing God:	u See the Prelim. Disc. p. 46, &c. x According to the various senses which the verb ohkimat, in the original, may bear, the commentators suggest as many different interpretations. Some suppose the meaning to be, according to our version, that the Korân is not liable to be corrupted,1 as the law and the gospel have been, in the opinion of the Mohammedans; others, that every verse in this particular chapter is in full force, and not one of them abrogated; others, that the verses of the Korân are disposed in a clear and perspicuous method, or contain evident and demonstrative arguments; and others, that they comprise judicial declarations, to regulate both faith and practice.2 1 See the Prelim. Disc. p. 53. 2 Al Beidâwi, Jallalo’ddin, al Zamakhshari, &c. y The signification of the verb fossilat, which is here used, being also ambiguous, the meaning of this passage is supposed to be, either that the verses are distinctly proposed or expressed in a clear manner; or that the subject matter of the whole may be distinguished or divided into laws, monitions, and examples; or else that the verses were revealed by parcels.				ELIF. LAM. RA.1 A book whose verses are stablished in wisdom and then set forth with clearness from the Wise, the All-informed–	1 See Sura lxviii. p. 32.
75	2	11	that ye serve not any other GOD: (verily I am a denouncer of threats, and a bearer of good tidings unto you from him;)					That ye worship none other than God–Verily I come to you from Him charged with warnings, announcements;
75	3	11	and that ye ask pardon of your LORD, and then be turned unto him. He will cause you to enjoy a plentiful provision, until a prefixed time: and unto every one that hath merit by good works will he give his abundant reward. But if ye turn back, verily I fear for you the punishment of the great day:					And that ye seek pardon of your Lord, and then be turned unto Him! Goodly enjoyments will He give you to enjoy until a destined time, and His favours will He bestow on every one who deserves his favours.2 But if ye turn away, then verily I fear for you the chastisement of the great day.	2 Or, will bestow his grace on every gracious one, or will bestow his abundance on every one who hath abundance (of merit). The difficulty of rendering this passage arises from the word fadhl, which means merit as applied to man, favour as applied to God.
75	4	11	unto GOD shall ye return; and he is almighty.					Unto God shall ye return, and over all things is he Potent.
75	5	11	Do they not double the folds of their breasts,z that they may conceal their designs from him?	z Or, as it may be translated, Do they not turn away their breasts, &c.				Do they not doubly fold up their breasts, that they may hide themselves from Him?
75	6	11	When they cover themselves with their garments, doth not he know that which they conceal, and that which they discover?					But when they enshroud themselves in their garments, doth He not know alike what they conceal and what they shew?
75	7	11	For he knoweth the innermost parts of the breasts of men.a	a This passage was occasioned by the words of certain of the idolaters, who said to one another, When we let down our curtains (such as the women use in the east to screen themselves from the sight of the men when they happen to be in the room), and wrap ourselves up in our garments, and fold up our breasts, to conceal our malice against Mohammed, how should he come to the knowledge of it? Some suppose the passage relates to certain hypocritical Moslems; but this opinion is generally rejected, because the verse was revealed at Mecca, and the birth of hypocrisy among the Mohammedans happened not till after the Hejra.				For He knoweth the very inmost of their breast.
75	8	11	(XII.) There is no creature which creepeth on the earth, but GOD provideth its food; and he knoweth the place of its retreat, and where it is laid up.b The whole is written in the perspicuous book of his decrees.	b i.e., Both during its life and after its death; or the repository of every animal, before its birth, in the loins and wombs of the parents.				There is no moving thing on earth whose nourishment dependeth not on God; he knoweth its haunts and final resting place: all is in the clear Book.
75	9	11	It is he who hath created the heavens and the earth in six days, (but his throne was above the waters before the creation thereof),c that he might prove you, and see which of you would excel in works.	c For the Mohammedans suppose this throne, and the waters whereon it stands, which waters they imagine are supported by a spirit or wind, were, with some other things, created before the heavens and earth. This fancy they borrowed from the Jews, who also say that the throne of glory then stood in the air, and was borne on the face of the waters, by the breath of GOD’S mouth.1 1 Rashi, ad Gen. i. 2. Vide Reland. de Relig. Moh. p. 50, &c.				And He it is who hath made the Heavens and the Earth in six days: His throne had stood ere this upon the waters,3 that He might make proof which of you4 would excel in works.	3 That is, before the Creation. Precisely the same statement occurs in Raschi on Gen. i. 2, also in the modern catechism. Tsenah ur'enak b'noth Tsion, authoritatively put forth by the Polish and German Talmudist Rabbins. "At the first creation of Heaven and Earth . . . the throne of glory of the Blessed God stood in the air above the waters." Comp. Ps. civ. 3. 4 Men, heaven, and earth. Comp. Tr. Aboth, v. Mischna 1.
75	10	11	If thou say, Ye shall surely be raised again, after death; the unbelievers will say, This is nothing but manifest sorcery.		Kitáb-i-Íqán, part II, paragraph 121, p. 115 link Gems of Divine Mysteries, p. 46, paragraph 62 link	And if thou shouldst say, 'After death ye shall surely be raised again,' the infidels will certainly exclaim, 'This is nothing but manifest sorcery.' BWC: This is naught but palpable sorcery.		And if thou say, "After death ye shall surely be raised again," the infidels will certainly exclaim, "This is nothing but pure sorcery."
75	11	11	And verily if we defer their punishment unto a determined season, they will say, What hindereth it from falling on us? Will it not come upon them on a day, wherein there shall be none to avert it from them; and that which they scoffed at shall encompass them?					And if we defer their chastisement to some definite time, they will exclaim, "What keepeth it back?" What! will it not come upon them on a day when there shall be none to avert it from them? And that at which they scoffed shall enclose them in on every side.
75	12	11	Verily, if we cause man to taste mercy from us, and afterwards take it away from him; he will surely become desperate,d and ungrateful.	d Casting aside all hopes of the divine favour, for want of patience and trust in GOD.				And if we cause man to taste our mercy, and then deprive him of it, verily, he is despairing, ungrateful.
75	13	11	And if we cause him to taste favor, after an affliction hath befallen him, he will surely say, The evils which I suffered are passed from me, and he will become joyful and insolent:					And if after trouble hath befallen him we cause him to taste our favour, he will surely exclaim, "The evils are passed away from me." Verily, he is joyous, boastful.
75	14	11	except those who persevere with patience, and do that which is right; they shall receive pardon, and a great reward.					Except those who endure with patience and do the things that are right: these doth pardon await and a great reward.
75	15	11	Peradventure thou wilt omit to publish part of that which hath been revealed unto thee, and thy breast will become straitened, lest they say, Unless a treasure be sent down unto him, or an angel come with him, to bear witness unto him, we will not believe. Verily thou art a preacher only; and GOD is the governor of all things.					Perhaps thou wilt suppress a part of what hath been revealed to thee, and wilt be distress at heart lest they say, "If a treasure be not sent down to him, or an angel come with him. . . ." But thou art only a warner, and God hath all things in his charge.
75	16	11	Will they say, He hath forged the Koran? Answer, Bring therefore ten chapterse like unto it, forged by yourselves: and call on whomsoever ye may to assist you, except GOD, if ye speak truth.	e This was the number which he first challenged them to compose; but they not being able to do it, he made the matter still easier, challenging them to produce a single chapter only,2 comparable to the Korân in doctrine and eloquence. 2 See c. 2, p. 3; c. 10, p. 153, &c.				If they shall say, "The Koran is his own device," SAY: Then bring ten Suras like it5 of your devising, and call whom ye can to your aid beside God, if ye are men of truth.	5 Comp. verse 37 and Sura [xci.] ii. 21. It should be observed that the challenge in these passages is not to produce a book which shall equal the Koran in point of poetry or rhetoric, but in the importance of its subject-matter with reference to the Divine Unity, the future retribution, etc. Upon these topics Muhammad well knew that he had preoccupied the ground. And we may infer from the fragments of the Revelations of Musailima and Sajâh (Hisam. 946; Attabâri (ed. Kosegarten) i. 134, 136, 152; Tab. Agâni, 339), which are mere imitations of the Koran, that he felt this to be the case.
75	17	11	But if they whom ye call to your assistance hear you not; know that this book hath been revealed by the knowledge of GOD only,f and that there is no GOD but he. Will ye therefore become Moslems?	f Or containing several passages wrapped up in dark and mysterious expressions, which can proceed from and are perfectly comprehended by none but GOD.3 3 See c. 3, p. 32.				But if they answer you not, then know that it hath been sent down to you in the wisdom of God only, and that there is no God but He. Are ye then Muslims?
75	18	11	Whoso chooseth the present life, and the pomp thereof, unto them will we give the recompense of their works therein, and the same shall not be diminished unto them.					Those who choose this present life and its braveries, we will recompense for their works therein: they shall have nothing less therein than their deserts.
75	19	11	These are they for whom no other reward is prepared in the next life, except the fire of hell: that which they have done in this life shall perish; and that which they have wrought shall be vain.					These are they for whom there is nothing in the next world but the Fire: all that they have wrought in this life shall come to nought, and vain shall be all their doings.
75	20	11	Shall he therefore be compared with them, who followeth the evident declaration of his LORD, and whom a witness from himg attendeth, preceded by the book of Moses,h which was revealed for a guide, and out of mercy to mankind? These believe in the Koran: but whosoever of the confederate infidels believeth not therein, is threatened the fire of hell, which threat shall certainly be executed: be not therefore in a doubt concerning it; for it is the truth from thy LORD: but the greater part of men will not believe.	g The Korân; or, as others suppose, the angel Gabriel. h Which bears testimony thereto.				With such can they be compared who rest upon clear proofs from their Lord? to whom a witness from him reciteth the Koran, and who is preceded by the Book of Moses, a guide and mercy? These have faith in it: but the partisans of idolatry, who believe not in it, are menaced with the fire! Have thou no doubts about that Book, for it is the very truth from thy Lord. But most men will not believe.
75	21	11	Who is more unjust than he who imagineth a lie concerning GOD? They shall be set before the LORD, at the day of judgment, and the witnessesi shall say, These are they who devised lies against their LORD. Shall not the curse of GOD fall on the unjust;	i That is, the angels, and prophets, and their own members.	Kitáb-i-Íqán, part I, paragraph 12, p. 12 link Kitáb-i-Íqán, part II, paragraph 135, p. 126 link	The curse of God be upon the people of tyranny. God's malison on the head of the people of tyranny!		Who is guilty of a greater injustice than he who inventeth a lie concerning God? They shall be set before their Lord, and the witnesses shall say, "These are they who made their Lord a liar." Shall not the malison of God be on these unjust doers,
75	22	11	who turn men aside from the way of GOD, and seek to render it crooked, and who believe not in the life to come? These were not able to prevail against God on earth, so as to escape punishment; neither had they any protectors besides GOD: their punishment shall be doubled unto them.k They could not hear, neither did they see	k For they shall be punished both in this life and in the next.				Who pervert others from the way of God, and seek to make it crooked, and believe not in a life to come? God's power on earth they shall not weaken; and beside God they have no protector! Doubled shall be their punishment! They were not able to hearken, and they could not see.
75	23	11	These are they who have lost their souls; and the idols which they falsely imagined have abandoned them.					These are they who have lost their own souls, and the deities of their own devising have vanished from them:
75	24	11	There is no doubt but they shall be most miserable in the world to come.					There is no doubt but that in the next world they shall be the lost ones.
75	25	11	But as for those who believe and do good works, and humble themselves before their LORD, they shall be the inhabitants of paradise; they shall remain therein forever.					But they who shall have believed and done the things that are right, and humbled them before their Lord, shall be the inmates of Paradise; therein shall they abide for ever.
75	26	11	The similitude of the two partiesl is as the blind and the deaf, and as he who seeth and heareth: shall they be compared as equal? Will ye not therefore consider?	l i.e., The believers and the infidels.				These two sorts of persons resemble the blind and deaf, and the seeing and hearing: shall these be compared as alike? Ah! do ye not comprehend?
75	27	11	We formerly sent Noahm unto his people; and he said, Verily I am a public preacher unto you;	m See chapter 7, p. 110, &c.				We sent Noah of old unto his people:–"Verily I come to you a plain admonisher,
75	28	11	that ye worship GOD alone; verily I fear for you the punishment of the terrible day.					That ye worship none but God. Verily I fear for you the punishment of a grievous day."
75	29	11	But the chiefs of the people, who believed not, answered, We see thee to be no other than a man, like unto us; and we do not see that any follow thee, except those who are the most abject among us, who have believed on thee by a rash judgment;n neither do we perceive any excellence in you above us: but we esteem you to be liars.	n For want of mature consideration, and moved by the first impulse of their fancy.	Kitáb-i-Íqán, part II, paragraph 246, p. 222 link	Then said the chiefs of His people who believed not, 'We see in Thee but a man like ourselves; and we see not any who have followed Thee except our meanest ones of hasty judgment, nor see we any excellence in you above ourselves: nay, we deem you liars.'		Then said the chiefs of his people who believed not, "We see in thee but a man like ourselves; and we see not who have followed thee except our meanest ones of hasty judgment, nor see we any excellence in you above ourselves: nay, we deem you liars."
75	30	11	Noah said, O my people, tell me; if I have received an evident declaration from my LORD, and he hath bestowed on me mercy from himself, which is hidden from you, do we compel you to receive the same, in case ye be averse thereto?					He said: "O my people! how think you? If I am upon a clear revelation from my Lord, who hath bestowed on me mercy from Himself to which ye are blind, can we force it on you, if ye are averse from it?
75	31	11	O my people, I ask not of you riches, for my preaching unto you: my reward is with GOD alone. I will not drive away those who have believed:o verily they shall meet their LORD, at the resurrection; but I perceive that ye are ignorant men.	o For this they asked him to do, because they were poor mean people. The same thing the Koreish demanded of Mohammed, but he was forbidden to comply with their request.1 1 See cap. 6, p. 93.	The Secret of Divine Civilization, p. 13 link	No pay do I ask of you for this... My reward is of God alone.		And, O my people! I ask you not for riches: my reward is of God alone: and I will not drive away those who believe that they shall meet their Lord:–but I see that ye are an ignorant people.
75	32	11	O my people, who shall assist me against GOD, if I drive them away? Will ye not therefore consider?					And, O my people! were I to drive them away, who shall help me against God? Will ye not therefore consider?
75	33	11	I say not unto you, The treasures of GOD are in my power; neither do I say, I know the secrets of God: neither do I say, Verily I am an angel;p neither do I say of those whom your eyes do contemn, GOD will by no means bestow good on them: (GOD best knoweth that which is in their souls;) for then should I certainly be one of the unjust.	p See chapter 6, p. 93.				And I tell you not that with me are the treasures of God: nor do I say, 'I know the things unseen;' nor do I say, 'I am an angel;' nor do I say of those whom you eye with scorn, No good thing will God bestow on them:–God best knoweth what is in their minds–for then should I be one of those who act unjustly."
75	34	11	They answered, O Noah, thou hast already disputed with us, and hast multiplied disputes with us; now therefore do thou bring that punishment upon us wherewith thou hast threatened us, if thou speakest truth.					They said: "O Noah! already hast thou disputed with us, and multiplied disputes with us: Bring then upon us what thou hast threatened, if thou be of those who speak truth."
75	35	11	Noah said, Verily GOD alone shall bring it upon you, if he pleaseth; and ye shall not prevail against him, so as to escape the same.					He said, "God will bring it on you at His sole pleasure, and it is not you who can weaken him;
75	36	11	Neither shall my counsel profit you, although I endeavor to counsel you aright, if GOD shall please to lead you into error. He is your LORD, and unto him shall ye return.					Nor, if God desire to mislead you, shall my counsel profit you, though I fain would counsel you aright. He is your Lord, and unto Him shall ye be brought back.
75	37	11	Will the Meccans say, Mohammed hath forged the Koran? Answer, If I have forged it, on me be my guilt: and let me be clear of that which ye are guilty of.					Do they say, "This Koran is of his own devising?" Say: On me be my own guilt, if I have devised it, but I am clear of that whereof ye are guilty.
75	38	11	And it was revealed unto Noah, saying, Verily none of thy people shall believe, except he who hath already believed: be not therefore grieved, for that which they are doing.					And it was revealed unto Noah. Verily, none of thy people shall believe, save they who have believed already; therefore be not thou grieved at their doings.
75	39	11	But make an ark in our presence, according to the form and dimensions which we have revealed unto thee: and speak not unto me in behalf of those who have acted unjustly; for they are doomed to be drowned.					But build the Ark under our eye and after our revelation: and plead not with me for the evil doers, for they are to be drowned.
75	40	11	And he built the ark; and so often as a company of his people passed by him, they derided him:q but he said, Though ye scoff at us now, we will scoff at you hereafter, as ye scoff at us; and ye shall surely know	q For building a vessel in an inland country, and so far from the sea; and for that he was turned carpenter after he had set up for a prophet.2 2 Al Beidâwi.	Kitáb-i-Íqán, part I, paragraph 7, p. 7 link	And as often as a company of His people passed by Him, they derided Him. To them He said: 'Though ye scoff at us now, we will scoff at you hereafter even as ye scoff at us. In the end ye shall know.'		So he built the Ark; and whenever the chiefs of his people passed by they laughed him to scorn:6 said he, "Though ye laugh at us, we truly shall laugh at you, even as ye laugh at us; and in the end ye shall know	6 "They laughed and jeered at him in their words." Midr. Tanchuma. "The passage Job xii. 5, refers to the righteous Noah who taught them and spake to them words severe as flames: but they scorned him, and said, 'Old man! for what purpose is this ark?"' Sanhedr. 108. Comp. Midr. Rabbah on Gen. 30, and 33 on Eccl. ix. 14.
75	41	11	on whom a punishment shall be inflicted, which shall cover him with shame, and on whom a lasting punishment shall fall.					On whom a punishment shall come that shall shame him, and on whom shall light a lasting punishment."
75	42	11	Thus were they employed until our sentence was put in execution, and the oven poured forth water.r And we said unto Noah, Carry into the ark of every species of animals one pair;s and thy family,t (except him on whom a previous sentence of destruction hath passed),u and those who believe.x But there believed not with him except a few.y	r Or, as the original literally signifies, boiled over; which is consonant to what the Rabbins say, that the waters of the Deluge were boiling hot. This oven was, as some say, at Cûfa, in a spot whereon a mosque now stands; or, as others rather think, in a certain place in India, or else at Ain warda in Mesopotamia;3 and its exundation was the sign by which Noah knew the flood was coming.4 Some pretend that it was the same oven which Eve made use of to bake her bread in, being of a form different from those we use, having the mouth in the upper part, and that it descended from patriarch to patriarch, till it came to Noah.5 It is remarkable that Mohammed, in all probability, borrowed this circumstance from the Persian Magi, who also fancied that the first waters of the Deluge gushed out of the oven of a certain old woman named Zala Cûfa.6 But the word tannûr, which is here translated oven, also signifying the superficies of the earth, or a place whence waters spring forth, or where they are collected, some suppose it means no more in this passage than the spot or fissure whence the first eruption of waters brake forth. 3 Idem. 4 Jallalo’ddin, &c. 5 Vide D’Herbelot, Bibl. Orient. Art. Noah. 6 Vide Hyde, de Rel. Vet. Persar, and Lord’s Account of the Relig. of the Persees, p. 9. s Or, as the words may also be rendered, and some commentators think they ought, two pair, that is, two males and two females of each species; wherein they partly agree with divers Jewish and Christian writers,1 who from the Hebrew expression, seven and seven and two and two, the male and his female,2 suppose there went into the ark fourteen pair of every clean, and two pair of every unclean species. There is a tradition that GOD gathered together unto Noah all sorts of beasts, birds, and other animals (it being indeed difficult to conceive how he should come by them all without some supernatural assistance), and that as he laid hold on them, his right hand constantly fell on the male, and his left on the female.3 1 Aben Ezra, Justin Martyr, Origen, &c. 2 Gen. vii. 2. 3 Jallalo’ddin. t Namely, thy wife, and thy sons and their wives.4 4 Al Beidâwi. u This was an unbelieving son of Noah,5 named Canaan,6 or Yam;7 though others say he was not the son of Noah, but his grandson by his son Ham, or his wife’s son by another husband; nay, some pretend he was related to him no farther than by having been educated and brought up in his house.8 The best commentators add, that Noah’s wife, named Wâïla, who was n infidel, was also comprehended in this exception, and perished with her son.9 5 Yahya. 6 Jallalo’ddin, al Beidâwi. 7 Ebn Shohnah. 8 Al Zamakhshari. Vide D’Herbel. Bibl. Orient. p. 676. 9 Jallalo’ddin, al Zamakhshari, al Beidâwi. x Noah’s family being mentioned before, it is supposed that by these words are intended the other believers, who were his proselytes, but not of his family: whence the common opinion among the Mohammedans, of a greater number than eight being saved in the ark, seems to have taken its rise.10 10 See c. 7, p. 111. y viz., His other wife, who was a true believer, his three sons, Shem, Ham, and Japhet, and their wives, and seventy-two persons more.11 11 See ibid. note x.				Thus was it until our sentence came to pass, and the earth's surface7 boiled up. We said, "Carry into it one pair of every kind, and thy family, except him on whom sentence hath before been passed, and those who have believed." But there believed not with him except a few.	7 Or, oven: according to others, reservoir. Geiger thinks that the expression the oven boiled up may be a figurative mode of expressing the Rabbinic idea that "the generation of the Deluge were punished by hot water." Rosch. Haschanah, 16, 2; Sanhedr. 108. Comp. Weil's Legenden, p. 44.
75	43	11	And Noah said, Embark thereon, in the name of GOD; while it moveth forward, and while it standeth still;z for my LORD is gracious and merciful.	z That is, omit no opportunity of getting on board. According to a different reading, the latter words may be rendered, Who shall cause it to move forward, and to stop, as there shall be occasion. The commentators tell us that the ark moved forwards, or stood still, as Noah would have it, on his pronouncing only the words, In the name of GOD.12 It is to be observed that the more judicious commentators make the dimensions of the ark to be the same with those assigned by Moses:13 Notwithstanding, others have enlarged them most extravagantly,14 as some Christian writers15 have also done. They likewise tell us that Noah was two years in building the ark, which was framed of Indian plane-tree,16 that it was divided into three stories, of which the lower was designed for the beasts, the middle one for the men and women, and the upper for the birds;17 and that the men were separated from the women by the body of Adam, which Noah had taken into the ark.18 This last is a tradition of the eastern Christians,19 some of whom pretend that the matrimonial duty was superseded and suspended during the time Noah and his family were in the ark;20 though Ham has been accused of not observing continency on that occasion, his wife, it seems, bringing forth Caanan in the very ark.21 12 Al Beidâwi, &c. 13 Idem, &c. 14 Yahya. Vide Marracc. in Alcor. p. 340. 15 Origen. Contr. Cels. l. 4. Vide Kircher. de Arca Noe, c. 8. 16 Al Beidâwi. Vide D’Herbel. p. 675, and Eutych. p. 34. 17 Al Beidâwi. Vide Eutych. Annal. p. 34. 18 Yahya. 19 Jacob, Edessenus, apud Barcepham de Parad. part i. c. 14. Eutych. ubi sup. Vide etiam Eliezer. pirke c. 23. 20 Ambros. de Noa et Arca, c. 21. 21 Vide Heidegger. Hist. Patriarchar. vol. i. p. 409.				And he said, "Embark ye therein. In the name of God be its course and its riding at anchor! Truly my Lord is right Gracious, Merciful."
75	44	11	And the ark swam with them between waves like mountains:a and Noah called unto his son,b who was separated from him, saying, Embark with us, my son, and stay not with the unbelievers.	a The waters prevailing fifteen cubits above the mountains.22 22 Al Beidâwi. b See above, note u.				And the Ark moved on with them amid waves like mountains: and Noah called to his son–for he was apart–"Embark with us, O my child! and be not with the unbelievers."
75	45	11	He answered, I will get on a mountain, which will secure me from the water. Noah replied, There is no security this day from the decree of GOD, except for him on whom he shall have mercy. And a wave passed between them, and he became one of those who were drowned.					He said, "I will betake me to a mountain that shall secure me from the water." He said, "None shall be secure this day from the decree of God, save him on whom He shall have mercy." And a wave passed between them, and he was among the drowned.
75	46	11	And it was said, O earth, swallow up thy waters, and thou, O heaven, withhold thy rain. And immediately the water abated, and the decree was fulfilled, and the ark rested on the mountain Al Judi;c and it was said, Away with the ungodly people!	c This mountain is one of those which divide Armenia, on the south, from Mesopotamia, and that part of Assyria which is inhabited by the Curds, from whom the mountains took the name of Cardu, or Gardu, by the Greeks turned into Gordyæi, and other names.1 Mount al Jûdi (which name seems to be a corruption, though it be constantly so written by the Arabs, for Jordi, or Giordi) is also called Thamanin,2 probably from a town at the foot of it,3 so named from the number of persons saved in the ark, the word thamanin signifying eighty, and overlooks the country of Diyâr Rabîah, near the cities of Mawsel, Forda, and Jazîrat Ebn Omar, which last place one affirms to be but four miles from the place of the ark, and says that a Mohammedan temple was built there with the remains of that vessel, by the Khalif Omar Ebn Abd’alaziz, whom he by mistake calls Omar Ebn al Khattâb.4 The tradition which affirms the ark to have rested on these mountains, must have been very ancient, since it is the tradition of the Chaldeans themselves:5 the Chaldee paraphrasts consent to their opinion,6 which obtained very much formerly, especially among the eastern Christians.7 To confirm it, we are told that the remainders of the ark were to be seen on the Gordyæan mountains: Berosus and Abydenus both declare there was such a report in their time;8 the first observing that several of the inhabitants thereabouts scraped the pitch off the planks as a rarity, and carried it about them for an amulet: and the latter saying that they used the wood of the vessel against many diseases with wonderful success. The relics of the ark were also to be seen here in the time of Epiphanius, if we may believe him;9 and we are told the emperor Heraclius went from the town of Thamanin up to the mountain al Jûdi, and saw the place of the ark.10 There was also formerly a famous monastery, called the monastery of the ark, upon some of these mountains, where the Nestorians used to celebrate a feast day on the spot where they supposed the ark rested; but in the year of Christ 776, that monastery was destroyed by lightning, with the church, and a numerous congregation in it.11 Since which time it seems the credit of this tradition hath declined, and given place to another, which obtains at present, and according to which the ark rested on Mount Masis, in Armenia, called by the Turks Aghir dagh, or the heavy or great mountain, and situate about twelve leagues south-east of Erivan.12 1 See Bochart. Phaleg. l. I, c. 3. 2 Geogr. Nub. p. 202. 3 Vide D’Herbel. Bibl. Orient. p. 404 and 676, and Agathiam, l. 14, p. 135. 4 Benjamin. Itiner. p. 61. 5 Berosus, apud Joseph. Antiq. l. I, c. 4. 6 Onkelos et Jonathan, in Gen. viii. 4. 7 Vide Eutych. Annal. p. 41. 8 Berosus, apud Joseph. ubi sup. Abydenus, apud Euseb. Præp. Ev. l. 9, c.4. 9 Epiph. Hæres. 18. 10 Elmacin. l. I, c. I. 11 Vide Chronic. Dionysii Patriarch. Jacobitar. apud Asseman. Bibl. Orient. t. 2, p. 113. 12 Al Beidâwi.				And it was said, "O Earth! swallow up thy water;" and "cease, O Heaven!" And the water abated, and the decree was fulfilled, and the Ark rested upon Al-Djoudi;8 and it was said, "Avaunt! ye tribe of the wicked!"	8 The Montes Gordyoei, perhaps.
75	47	11	And Noah called upon his LORD, and said, O LORD, verily my son is of my family, and thy promise is true;d for thou art the most just of those who exercise judgment.	d Noah here challenges GOD’S promise that he would save his family.				And Noah called on his Lord and said, "O Lord! verily my son is of my family: and thy promise is true, and thou art the most just of judges."
75	48	11	God answered, O Noah, verily he is not of thy family;e this intercession of thine for him is not a righteous work.f Ask not of me therefore that wherein thou hast no knowledge: I admonish thee that thou become not one of the ignorant.	e Being cut off from it on account of his infidelity. f According to a different reading, this passage may be rendered, For he hath acted unrighteously.				He said, "O Noah! verily, he is not of thy family: in this thou actest not aright.9 Ask not of me that whereof thou knowest nought: I warn thee that thou become not of the ignorant.	9 According to another reading: He hath done amiss. The origin of this story is probably Gen. ix. 20-25.
75	49	11	Noah said, O LORD, I have recourse unto thee for the assistance of thy grace, that I ask not of thee that wherein I have no knowledge; and unless thou forgive me, and be merciful unto me, I shall be one of those who perish.					He said, "To thee verily, O my Lord, do I repair lest I ask that of thee wherein I have no knowledge: unless thou forgive me and be merciful to me I shall be one of the lost.
75	50	11	It was said unto him, O Noah, come down from the ark,g with peace from us, and blessings upon thee, and upon part of those who are with thee:h but as for a part of them,i we will suffer them to enjoy the provision of this world; and afterwards shall a grievous punishment from us be inflicted on them, in the life to come.	g The Mohammedans say that Noah went into the ark on the tenth of Rajeb, and came out of it the tenth of al Moharram, which therefore became a fast. So that the whole time of Noah’s being in the ark, according to them, was six months.1 1 Idem. See D’Herbel. ubi sup. h viz., Such of them as continued in their belief. i That is, such of his posterity as should depart from the true faith, and fall into idolatry.				It was said to him, "O Noah! debark with peace from Us, and with blessings on thee and on peoples to be born from those who are with thee; but as for other and unbelieving peoples, we will give them their good things in this world, but hereafter shall a grievous punishment light on them from us.
75	51	11	This is a secret history, which we reveal unto thee: thou didst not know it, neither did thy people, before this. Wherefore persevere with patience: for the prosperous issue shall attend the pious.					This is one of the secret Histories: we reveal it unto thee: neither thou nor thy people knew it ere this: be patient thou: verily, there is a prosperous issue to the God-fearing.
75	52	11	And unto the tribe of Ad we sent their brother Hud.k He said, O my people, worship GOD; ye have no GOD besides him: ye only imagine falsehood, in setting up idols and intercessors of your own making.	k See chapter 7, p. 111.				And unto Ad we sent their Brother HOUD. He said, "O my people, worship God. You have no God beside Him. Ye only devise a lie.
75	53	11	O my people, I ask not of you for this my preaching, any recompense: my recompense do I expect from him only who hath created me. Will ye not therefore understand?					O my people! I ask of you no recompense for this: my recompense is with Him only who hath made me. Will ye not then understand?
75	54	11	O my people, ask pardon of your LORD; and be turned unto him: he will send the heaven to pour forth rain plentifully upon you,l	l For the Adites were grievously distressed by a drought for three years.2 2 See the notes to cap. 7, p. 111.				O my people! ask pardon of your Lord; then be turned unto Him: He will send down the heavens upon you with copious rains:
75	55	11	and he will increase your strength by giving unto you farther strength:m therefore turn not aside, to commit evil.	m By giving you children; the wombs of their wives being also rendered barren during the time of the drought, as well as their lands.3 3 Al Beidâwi.				And with strength on strength will He increase you: only turn not back with deeds of evil."
75	56	11	They answered, O Hud, thou hast brought us no proof of what thou sayest; therefore we will not leave our gods for thy saying, neither do we believe thee					They said, "O Houd, thou hast not brought us proofs of thy mission: we will not abandon our gods at thy word, and we believe thee not.
75	57	11	We say no other than that some of our gods have afflicted thee with evil.n He replied, Verily I call GOD to witness, and do ye also bear witness that I am clear of that which ye associate	n Or madness; having deprived thee of thy reason for the indignities thou hast offered them.				We can only say that some of our gods have smitten thee with evil." Said he, "Now take I God to witness, and do ye also witness, that I am clear of your joining other gods
75	58	11	with God, besides him. Do ye all therefore join to devise a plot against me, and tarry not;					To God. Conspire then against me all of you, and delay me not.
75	59	11	for I put my confidence in GOD, my LORD and your LORD. There is no beast, but he holdeth it by its forelock:o verily my LORD proceedeth in the right way.	o That is, he exerciseth an absolute power over it. A creature held in this manner being supposed to be reduced to the lowest subjection.				For I trust in God, my Lord and yours. No single beast is there which he holdeth not by its forelock. Right, truly, is the way in which my Lord goeth.
75	60	11	But if ye turn back, I have already declared unto you that with which I was sent unto you: and my LORD shall substitute another nation in your stead; and ye shall not hurt him at all: for my LORD is guardian over all things.					But if ye turn back, I have already declared to you my message. And my Lord will put another people in your place, nor shall ye at all hurt Him; verily, my Lord keepeth watch over all things."
75	61	11	And when our sentence came to be put in execution, we delivered Hud, and those who had believed with him,p through our mercy; and we delivered them from a grievous punishment.	p Who were in number four thousand.4 4 Idem.				And when our doom came to be inflicted, we rescued Houd and those who had like faith with Him, by our special mercy: we rescued them from the rigorous chastisement.
75	62	11	And this tribe of Ad wittingly rejected the signs of their LORD, and were disobedient unto his messengers, and they followed the command of every rebellious perverse person.					These men of Ad gainsaid the signs of their Lord, and rebelled against his messengers, and followed the bidding of every proud contumacious person.
75	63	11	Wherefore they were followed in this world by a curse, and they shall be followed by the same on the day of resurrection. Did not Ad disbelieve in their LORD? Was it not said, Away with Ad, the people of Hud?					Followed therefore were they in this world by a curse; and in the day of the Resurrection it shall be said to them, "What! Did not Ad disbelieve their Lord?" Was not Ad, the people of Houd, cast far away?
75	64	11	And unto the tribe of Thamud we sent their brother Saleh.q He said unto them, O my people, worship GOD; ye have no GOD besides him. It is he who hath produced you out of the earth, and hath given you an habitation therein. Ask pardon of him therefore, and be turned unto him; for my LORD is near, and ready to answer.	q See chapter 7, p. 112.	11:64-65 Kitáb-i-Íqán, part I, paragraph 10, p. 10 link	And unto the tribe of Thamud We sent their brother Salih. 'O my people,' said He, 'Worship God, ye have none other God beside Him. . . .'		And unto Themoud we sent their Brother Saleh:10–"O my people! said he, worship God: you have no other god than Him. He hath raised you up out of the earth, and hath given you to dwell therein. Ask pardon of him then, and be turned unto him; for thy Lord is nigh, ready to answer."	10 A Prophet, so far as we know, of Muhammad's own invention, unless Muir's conjecture be admitted that he was a Christian or Jewish missionary whose adventures and persecution were recast into this form.–The name may have been suggested by, Methusaleh, upon whose piety the Midrasch enlarges.
75	65	11	They answered, O Saleh, thou wast a person on whom we placed our hopes before this.r Dost thou forbid us to worship that which our fathers worshipped? But we are certainly in doubt concerning the religion to which thou dost invite us, as justly to be suspected.	r Designing to have made thee our prince, because of the singular prudence and other good qualities which we observed in thee; but thy dissenting from us in point of religious worship has frustrated those hopes.5 5 Idem.	11:64-65 (cont.) Kitáb-i-Íqán, part I, paragraph 10, p. 10 link	They made reply: 'O Salih, our hopes were fixed on thee until now; forbiddest thou us to worship that which our fathers worshipped? Truly we misdoubt that whereunto thou callest us as suspicious.'		They said, "O Saleh! our hopes were fixed on thee till now:11 forbiddest thou us to worship what our fathers worshipped? Truly we misdoubt the faith to which thou callest us, as suspicious."	11 That is, we had intended to make thee our chief. Beidh.
75	66	11	Saleh said, O my people, tell me; if I have received an evident declaration from my LORD, and he hath bestowed on me mercy from himself; who will protect me from the vengeance of GOD, if I be disobedient unto him? For ye shall not add unto me, other than loss.					He said, "O my people! what think ye? If I have a revelation from my Lord to support me, and if He hath shewed his mercy on me, who could protect me from God if I rebel against him? Ye would only confer on me increase of ruin.
75	67	11	And he said, O my people, this she-camel of GOD is a sign unto you; therefore dismiss her freely, that she may feed in GOD'S earth, and do her no harm, lest a swift punishment seize you.					O my people! this is the she-Camel of God, and a sign unto you. Let her go at large and feed in God's earth, and do her no harm, lest a speedy punishment overtake you."
75	68	11	Yet they killed her; and Saleh said, Enjoy yourselves in your dwellings for three days:s after which ye shall be destroyed. This is an infallible prediction.	s viz., Wednesday, Thursday, and Friday.1 See chapter 7, p. 113, note m. 1 Idem.				Yet they hamstrung her: then said he, "Yet three days more enjoy yourselves in your dwellings: this menace will not prove untrue."
75	69	11	And when our decree came to be executed, we delivered Saleh and those who believed with him, through our mercy, from the disgrace of that day; for thy LORD is the strong, the mighty God.					And when our sentence came to pass, we rescued Saleh and those who had a like faith with him, by our mercy, from ignominy on that day. Verily, thy Lord is the Strong, the Mighty!
75	70	11	But a terrible noise from heaven assailed those who had acted unjustly; and in the morning they were found in their houses, lying dead and prostrate:					And a violent tempest overtook the wicked, and they were found in the morning prostrate in their dwellings,
75	71	11	as though they had never dwelt therein. Did not Thamud disbelieve in their LORD? Was not Thamud cast far away?					As though they had never abode in them. What! Did not Themoud disbelieve his Lord? Was not Themoud utterly cast off?
75	72	11	Our messengerst also came formerly unto Abraham, with good tidings: they said, Peace be upon thee. And he answered, and on you be Peace! And he tarried not, but brought a roasted calf.	t These were the angels who were sent to acquaint Abraham with the promise of Isaac, and to destroy Sodom and Gomorrah. Some of the commentators pretend they were twelve, or nine, or ten in number; but others, agreeably to scripture, say they were but three, viz., Gabriel, Michael and Israfîl.2 2 Idem, Jallalo’ddin. See Gen. xviii.				And our messengers came formerly to Abraham with glad tidings. "Peace," said they. He said, "Peace," and he tarried not, but brought a roasted calf.
75	73	11	And when he saw that their hands did not touch the meat, he misliked them, and entertained a fear of them.u But they said, Fear not: for we are sent unto the people of Lot.x	u Apprehending they had some ill design against him, because they would not eat with him. x Being angels, whose nature needs not the support of food.3 3 Idem.				And when he saw that their hands touched it not,12 he misliked them, and grew fearful of them. They said, "Fear not, for we are sent to the people of Lot."	12 Thus, in contradiction to Gen. xviii. 8, the Rabbins; comp. Tr. Baba Mezia, fol. 86, "They made as though they ate."
75	74	11	And his wife Sarah was standing by,y and she laughed;z and we promised her Isaac, and after Isaac, Jacob.	y Either behind the curtain, or door of the tent; or else waiting upon them. z The commentators are so little acquainted with scripture, that, not knowing the true occasion of Sarah’s laughter, they strain their invention to give some reason for it. One says that she laughed at the angels discovering themselves, and ridding Abraham and herself of their apprehensions; and another, that it was at the approaching destruction of the Sodomites (a very probable motive in one of her sex). Some, however, interpret the original word differently, and will have it that she did not laugh, but that her courses, which had stopped for several years, came upon her at this time, as a previous sign of her future conception.4 4 Idem, Jallalo’ddin, al Zamakhshari.				His wife was standing by and laughed;13 and we announced Isaac to her; and after Isacc, Jacob.	13 Or, menstrua passa est, in token of the possibility of her bearing a child.
75	75	11	She said, Alas! shall I bear a son, who am old; this my husband also being advanced in years?a Verily this would be a wonderful thing.	a Al Beidâwi writes that Sarah was then ninety or ninety-nine years old, and Abraham a hundred and twenty.				She said, "Ah, woe is me! shall I bear a son when I am old, and when this my husband is an old man? This truly would be a marvellous thing."
75	76	11	The angels answered, Dost thou wonder at the effect of the command of GOD? The mercy of God and his blessings be upon you, the family of the house:b for he is praiseworthy, and to be glorified.	b Or the stock whence all the prophets were to proceed for the future. Or the expression may perhaps refer to Abraham and Ismael’s building the Caaba, which is often called, by way of excellence, the house.				They said, "Marvellest thou at the command of God? God's mercy and blessing be upon you, O people of this house; praise and glory are His due!"
75	77	11	And when his apprehension had departed from Abraham, and the good tidings of Isaac's birth had come unto him, he disputed with us concerning the people of Lot;c for Abraham was a pitiful, compassionate, and devout person.	c That is, he interceded with us for them.5 Jallalo’ddin, instead of the numbers mentioned by Moses, says that Abraham first asked whether GOD would destroy those cities if three hundred righteous persons were found therein, and so fell successively to two hundred, forty, fourteen, and at last came to one: but there was not one righteous person to be found among them, except only Lot and his family. 5 Vide Gen. xviii. 23, &c.				And when Abraham's fear had passed away, and these glad tidings had reached him, he pleaded with us for the people of Lot. Verily, Abraham was right kind, pitiful, relenting.
75	78	11	The angels said unto him, O Abraham, abstain from this; for now is the command of thy LORD come, to put their sentence in execution, and an inevitable punishment is ready to fall upon them.					"O Abraham! desist from this; for already hath the command of thy God gone forth; as for them, a punishment not to be averted is coming on them."
75	79	11	And when our messengers came unto Lot, he was troubled for them,d and his arm was straightened concerning them;e and he said, This is a grievous day.	d Because they appeared in the shape of beautiful young men, which must needs tempt those of Sodom to abuse them.6 6 Jallalo’ddin, al Beidâwi. Vide Joseph. Ant. l. I, c. II. e i.e., He knew himself unable to protect them against the insults of his townsmen.				And when our messengers came to Lot, he was grieved for them; and he was too weak to protect them,14 and he said, "This is a day of difficulty."	14 Lit. his arm was straitened concerning them.
75	80	11	And his people came unto him, rushing upon him, and they had formerly been guilty of wickedness. Lot said unto them, O my people, these my daughters are more lawful for you: therefore fear GOD, and put me not to shame by wronging my guests. Is there not a man of prudence among you?					And his people came rushing on towards him, for aforetime had they wrought this wickedness. He said, "O my people! these my daughters will be purer for you: fear God, and put me not to shame in my guests. Is there no rightminded man among you?"
75	81	11	They answered, Thou knowest that we have no need of thy daughters; and thou well knowest what we would have.					They said, "Thou knowest now that we need not thy daughters; and thou well knowest what we require."
75	82	11	He said, If I had strength sufficient to oppose you, or I could have recourse unto a powerful support, I would certainly do it.					He said, "Would that I had strength to resist you, or that I could find refuge with some powerful chieftain."15	15 Lit. column.
75	83	11	The angels said, O Lot, verily we are the messengers of thy LORD; they shall by no means come in unto thee.f Go forth, therefore, with thy family, in some part of the night, and let not any of you turn back: but as for thy wife,g that shall happen unto her, which shall happen unto them. Verily the prediction of their punishment shall be fulfilled in the morning: is not the morning near?	f Al Beidâwi says that Lot shut his door, and argued the matter with the riotous assembly from behind it; but at length they endeavoured to get over the wall: whereupon Gabriel, seeing his distress, struck them on the face with one of his wings, and blinded them; so that they moved off, crying out for help, and saying that Lot had magicians in his house. g This seems to be the true sense of the passage; but according to a different reading of the vowel, some interpret it, Except thy wife; the meaning being that Lot is here commanded to take his family with him except his wife. Wherefore the commentators cannot agree whether Lot’s wife went forth with him or not; some denying it, and pretending that she was left behind and perished in the common destruction; and others affirming it, and saying that when she heard the noise of the storm and overthrow of the cities, she turned back lamenting their fate, and was immediately struck down and killed by one of the stones mentioned a little lower.1 A punishment she justly merited for her infidelity and disobedience to her husband.2 1 Idem interpretes. 2 See cap. 66.	Selections from the Writings of the Báb (2 Excerpts from the Qayyúmu'l-Asmá, Chapter XXIV, within pp. 50-51) link	Shoghi Effendi from The Dawn-Breakers: Verily, that with which they are threatened is for the morning. Is not the morning near?	The Dawn-Breakers, Chapter II, p. 36 link	The Angels said, "O Lot! verily, we are the messengers of thy Lord: they shall not touch thee: depart with thy family in the dead of night, and let not one of you turn back: as for thy wife, on her shall light what shall light on them. Verily, that with which they are threatened is for the morning. Is not the morning near?"
75	84	11	And when our command came, we turned those cities upside down,h and we rained upon them stones of baked clay,i one following another, and being markedk from thy LORD; and they are not far distant from those who act unjustly.l	h For they tell us that Gabriel thrust his wing under them, and lifted them up so high, that the inhabitants of the lower heaven heard the barking of the dogs and the crowing of the cocks; and then, inverting them, threw them down to the earth.3 3 Jallalo’ddin, al Beidâwi. i The kiln wherein they were burned some imagine to have been hell. k That is, as some suppose, streaked with white and red, or having some other peculiar mark to distinguish them from ordinary stones. But the common opinion is that each stone had the name of the person who was to be killed by it written thereon.4 The army of Abraha al Ashram was also destroyed by the same kind of stones. 4 Idem. l This is a kind of threat to other wicked persons, and particularly to the infidels of Mecca, who deserved and might justly apprehend the same punishment.				And when our decree came to be executed we turned those cities upside down, and we rained down upon them blocks of claystone one after another, marked16 by thy Lord himself. Nor are they far distant from the wicked Meccans.	16 With the name, it is said, of the person each should strike.
75	85	11	And unto Madian we sent their brother Shoaib:m he said, O people, worship GOD: ye have no GOD but him: and diminish not measure and weight. Verily I see you to be in a happy condition:n but I fear for you the punishment of the day which will encompass the ungodly.	m See chap. 7, p. 113, &c. n That is, enjoying plenty of all things; and therefore having the less occasion to defraud one another, and being the more strongly bound to be thankful and obedient unto GOD.				And we sent to Madian17 their brother Shoaib. He said, "O my people! worship God: no other God have you than He: give not short weight and measure: I see indeed that ye revel in good things; but I fear for you the punishment of the all-encompassing day.	17 See Sura [lvi.] xxvi. 176.
75	86	11	O my people, give full measure and just weight; and diminish not unto men aught of their matters; neither commit injustice in the earth, acting corruptly.					O my people! give weight and measure with fairness; purloin not other men's goods; and perpetrate not injustice on the earth with corrupt practices:
75	87	11	The residue which shall remain unto you as the gift of GOD, after ye shall have done justice to others, will be better for you, than wealth gotten by fraud, if ye be true believers.		Selections from the Writings of the Báb (2 Excerpts from the Qayyúmu'l-Asmá, Chapter LXXXIV, p. 71) link	Shoghi Effendi from The Dawn-Breakers: The Baqiyyatu'llah [Remnant of God] will be best for you if ye are of those who believe	The Dawn-Breakers, Chapter XIX, p. 352 link	A residue,18 the gift of God, will be best for you if ye are believers:	18 That is, after giving fair measure.
75	88	11	I am no guardian over you.					But I am not a guardian over you."
75	89	11	They answered, O Shoaib, do thy prayers enjoin thee, that we should leave the gods which our fathers worshipped; or that we should not do what we please with our substance?o Thou only, it seems, art the wise person, and fit to direct.	o For this liberty they imagined was taken from them, by his prohibition of false weights and measures, or to diminish or adulterate their coin.5 5 Al Beidâwi.				They said to him, "O Shoaib! is it thy prayers which enjoin that we should leave what our fathers worshipped, or that we should not do with our substance as pleaseth us? Thou forsooth art the mild, the right director!"
75	90	11	He said, O my people, tell me: if I have received an evident declaration from my LORD, and he hath bestowed on me an excellent provision, and I will not consent unto you in that which I forbid you; do I seek any other than your reformation, to the utmost of my power? My support is from GOD alone: on him do I trust, and unto him do I turn me.					He said, "O my people! How think ye? If I have a clear revelation from my Lord, and if from Himself He hath supplied me with goodly supplies, and if I will not follow you in that which I myself forbid you, do I seek aught but your amendment so far as in me lieth? My sole help is in God. In Him do I trust, and to Him do I turn me.
75	91	11	O my people, let not your opposing of me draw on you a vengeance like unto that which fell on the people of Noah, or the people of Hud, or the people of Saleh: neither was the people of Lot far distant from you.p	p For Sodom and Gomorrah were situate not a great way from you, and their destruction happened not many ages ago; neither did they deserve it, on account of their obstinacy and wickedness, much more than yourselves.				O my people! let not your opposition to me draw down upon you the like of that which befel the people of Noah, or the people of Houd, or the people of Saleh: and the abodes of the people of Lot are not far distant from you!
75	92	11	Ask pardon, therefore, of your LORD; and be turned unto him: for my LORD is merciful and loving.					Seek pardon of your Lord and be turned unto Him: verily, my Lord is Merciful, Loving.
75	93	11	They answered, O Shoaib, we understand not much of what thou sayest; and we see thee to be a man of no powerq among us: if it had not been for the sake of thy family,r we had surely stoned thee, neither couldst thou have prevailed against us.	q The Arabic word daîf, weak, signifying also, in the Hamyaritic dialect, blind, some suppose that Shoaib was so, and that the Midianites objected that to him as a defect which disqualified him for the prophetic office. r i.e., For the respect we bear to thy family and relations, whom we honour as being of our religion, and not for any apprehension we have of their power to assist you against us. The original word, here translated family, signifies any number from three to seven or ten, but not more.6 6 Idem.				They said, "O Shoaib! we understand not much of what thou sayest, and we clearly see that thou art powerless among us: were it not for thy family we would have surely stoned thee, nor couldest thou have prevailed against us."
75	94	11	Shoaib said, O my people, is my family more worthy in your opinion than GOD? and do ye cast him behind you with neglect? Verily my LORD comprehendeth that which ye do.					He said, "O my people! think ye more highly of my family than of God? Cast ye Him behind your back, with neglect? Verily, my Lord is round about your actions.
75	95	11	O my people, do ye work according to your condition; I will surely work according to my duty.s And ye shall certainly know	s See chapter 6, p. 101, note o.				And, O my people! act with what power ye can for my hurt: I verily will act: and ye shall know
75	96	11	on whom will be inflicted a punishment which shall cover him with shame, and who is a liar. Wait, therefore, the event; for I also will wait it with you.					On whom shall light a punishment that shall disgrace him, and who is the liar. Await ye; verily I will await with you."
75	97	11	Wherefore, when our decree came to be executed, we delivered Shoaib and those who believed with him, through our mercy: and a terrible noise from Heaven assailed those who had acted unjustly; and in the morning they were found in their houses lying dead and prostrate,					And when our decree came to pass, we delivered Shoaib and his companions in faith, by our mercy: And a violent tempest overtook the wicked, and in the morning they were found prostrate in their houses
75	98	11	as though they had never dwelt therein. Was not Madian removed from off the earth, as Thamud had been removed?					As if they had never dwelt in them. Was not Madian swept off even as Themoud had been swept off?
75	99	11	And we formerly sent Moses with our signs, and manifest power unto Pharaoh and his princes;t but they followed the command of Pharaoh; although the command of Pharaoh did not direct them aright.	t See chapter 7, p. 115, &c.				Of old sent we Moses with our signs and with incontestable power to Pharaoh, and to his nobles–who followed the behests of Pharaoh, and, unrighteous were Pharaoh's behests.
75	100	11	Pharaoh shall precede his on the day of resurrection, and he shall lead them into hell fire; an unhappy way shall it be which they shall be led.		Memorials of the Faithful (within pp. 67-70, Muhammad-Hadiy-i-Sahhaf) link Memorials of the Faithful (Mirzá Muhammad, the Servant at the Travelers' Hospice, within pp. 106-108) link			He shall head his people on the day of the Resurrection and cause them to descend into the fire: and wretched the descent by which they shall descend!
75	101	11	They were followed in this life by a curse, and on the day of resurrection miserable shall be the gift which shall be given them.		Memorials of the Faithful (Mirzá Muhammad, the Servant at the Travelers' Hospice, within pp. 106-108) link Memorials of the Faithful (within pp. 67-70, Muhammad-Hadiy-i-Sahhaf) link			They were followed by a curse in this world; and in the day of the Resurrection, wretched the gift that shall be given them!
75	102	11	This is a part of the histories of the cities, which we rehearse unto thee. Of them there are some standing; and others which are utterly demolished.u	u Literally, mown down; the sentence presenting the different images of corn standing, and cut down, which is also often used by the sacred writers.				Such, the histories of the cities which we relate to thee. Some of them are standing, others mown down:
75	103	11	And we treated them not unjustly, but they dealt unjustly with their own souls: and their gods which they invoked, besides GOD, were of no advantage unto them at all, when the decree of thy LORD came to be executed on them, neither were they any other than a detriment unto them.					We dealt not unfairly by them, but they dealt not fairly by themselves: and their gods on whom they called beside God availed them not at all when thy Lord's behest came to pass. They did but increase their ruin.
75	104	11	And thus was the punishment of thy LORD inflicted, when he punished the cities which were unjust; for his punishment is grievous and severe.					Such was thy Lord's grasp19 when he laid that grasp on the cities that had been wicked. Verily his grasp is afflictive, terrible!	19 Seizure, for punishment. Hence, the punishment itself.
75	105	11	Verily herein is a sign unto him who feareth the punishment of the last day: that shall be a day, whereon all men shall be assembled, and that shall be a day whereon witness shall be borne;					Herein truly is a sign for him who feareth the punishment of the latter day. That shall be a day unto which mankind shall be gathered together; that shall be a day witnessed by all creatures.
75	106	11	we defer it not, but to a determined time.					Nor do we delay it, but until a time appointed.
75	107	11	When that day shall come, no soul shall speak to excuse itself, or to intercede for another, but by the permission of God. Of them, one shall be miserable, and another shall be happy.					When that day shall come no one shall speak a word but by His leave, and some shall be miserable and others blessed.
75	108	11	And they who shall be miserable, shall be thrown into hell fire; there shall they wail and bemoan themselves:x	x The two words in the original signify properly the vehement drawing in and expiration of one’s breath, which is usual to persons in great pain and anguish; and particularly the reciprocation of the voice of an ass when he brays.				And as for those who shall be consigned to misery–their place the Fire! therein shall they sigh and bemoan them–
75	109	11	they shall remain therein so long as the heavens and the earth shall endure;y except what thy LORD shall please to remit of their sentence;z for thy LORD effecteth that which he pleaseth.	y This is not to be strictly understood as if either the punishment of the damned should have an end, or the heavens and the earth should endure for ever; the expression being only used by way of image or comparison, which need not agree in every point with the thing signified. Some, however, think the future heavens and earth, into which the present shall be changed, are here meant.1 1 Al Beidâwi. z See the Prelim. Disc. Sect. IV. p. 72, 73.				Therein shall they abide while the Heavens and the Earth shall last, unless thy Lord shall will it otherwise; verily thy Lord doth what He chooseth.
75	110	11	But they who shall be happy, shall be admitted into paradise; they shall remain therein so long as the heavens and the earth endure: besides what thy LORD shall please to add unto their bliss; a bounty which shall not be interrupted.					And as for the blessed ones–their place the Garden! therein shall they abide while the Heavens and the Earth endure, with whatever imperishable boon thy Lord may please to add.
75	111	11	Be not therefore in doubt concerning that which these men worship: they worship no other than what their fathers worshipped before them; and we will surely give them their full portion, not in the least diminished.					Have thou no doubts therefore concerning that which they worship: they worship but what their fathers worshipped before them: we will surely assign them their portion with nothing lacking.
75	112	11	We formerly gave unto Moses the book of the law; and disputes arose among his people concerning it: and unless a previous decree had proceeded from thy LORD, to bear with them during this life, the matter had been surely decided between them. And thy people are also jealous and in doubt concerning the Koran.					Of old gave we Moses the Book, and they fell to variance about it. If a decree of respite had not gone forth from thy Lord, there had surely been a decision between them. Thy people also are in suspicious doubts about the Koran.
75	113	11	But unto every one of them will thy LORD render the reward of their works; for he well knoweth that which they do.					And truly thy Lord will repay every one according to their works! for He is well aware of what they do.
75	114	11	Be thou steadfast, therefore, as thou hast been commanded; and let him also be steadfast who shall be converted with thee; and transgress not; for he seeth that which ye do.		Kitáb-i-Íqán, part II, paragraph 261, p. 233 link Gems of Divine Mysteries, p. 55, paragraph 76 link The Four Valleys (Preamble, within pp. 47-49) link	Be thou steadfast as thou hast been bidden. BWC: Be thou steadfast as thou hast been bidden. MG: Go straight on then as thou hast been commanded.		Go straight on then as thou hast been commanded, and he also who hath turned to God with thee, and let him transgress no more. He beholdeth what ye do.
75	115	11	And incline not unto those who act unjustly, lest the fire of hell touch you: for ye have no protectors, except GOD; neither shall ye be assisted against him.					Lean not on the evil doers lest the Fire lay hold on you. Ye have no protector, save God, and ye shall not be helped against Him.
75	116	11	Pray regularly morning and evening;a and in the former part of the night,b for good works drive away evils. This is an admonition unto those who consider:	a Literally, in the two extremities of the day. b That is, after sunset and before supper, when the Mohammedans say their fourth prayer, called by them Salât al moghreb, or the evening prayer.2 2 Idem.				And observe prayer at early morning, at the close of the day, and at the approach of night; for the good deeds drive away the evil deeds. This is a warning for those who reflect:
75	117	11	wherefore persevere with patience; for GOD suffereth not the reward of the righteous to perish.					And persevere steadfastly, for verily God will not suffer the reward of the righteous to perish.
75	118	11	Were such of the generations before you, endued with understanding and virtue, who forbade the acting corruptly in the earth, any more than a few only of those whom we delivered; but they who were unjust followed the delights which they enjoyed in this world,c and were wicked doers:d	c Making it their sole business to please their luxurious desires and appetites, and placing their whole felicity therein. d Al Beidâwi says that this passage gives the reason why the nations were destroyed of old; viz., for their violence and injustice, their following their own lusts, and for their idolatry and unbelief.				Were the generations before you, endued with virtue, and who forbad corrupt doings on the earth, more than a few of those whom we delivered? but the evil doers followed their selfish pleasures, and became transgressors.
75	119	11	and thy LORD was not of such a disposition as to destroy the cities unjustly,e while their inhabitants behaved themselves uprightly.	e Or, as the commentator just named explains it, for their idolatry only, when they observed justice in other respects.				And thy Lord was not one who would destroy those cities unjustly, when its inhabitants were righteous.
75	120	11	And if thy LORD pleased, he would have made all men of one religion: but they shall not cease to differ among themselves, unless those on whom thy LORD shall have mercy: and unto this hath he created them; for the word of thy LORD shall be fulfilled, when he said, Verily I will fill hell altogether with genii and men.		Selections from the Writings of the Báb (2 Excerpts from the Qayyúmu'l-Asmá, Chapter LXXXV, p. 67) link	cf. BWC: Had it been Our wish, We would have brought all men into one fold round Our Remembrance, yet they will not cease to differ		Had thy Lord pleased he would have made mankind of one religion: but those only to whom thy Lord hath granted his mercy will cease to differ. And unto this hath He created them; for the word of thy Lord shall be fulfilled, "I will wholly fill hell with Djinn and men."
75	121	11	The whole which we have related of the histories of our apostles do we relate unto thee, that we may confirm thy heart thereby; and herein is the truth come unto thee, and an admonition, and a warning unto the true believers.					And all that we have related to thee of the histories of these Apostles, is to confirm thy heart thereby. By these hath the truth reached thee, and a monition and warning to those who believe.
75	122	11	Say unto those who believe not, Act ye according to your condition; we surely will act according to our duty:f and wait the issue; for we certainly wait it also.	f See chapter 6, p. 110, note o.				But say to those who believe not, "Act as ye may and can: we will act our part: and wait ye; we verily will wait."
75	123	11	Unto GOD is known that which is secret in heaven and earth; and unto him shall the whole matter be referred. Therefore worship him, and put thy trust in him; for thy LORD is not regardless of that which ye do.					To God belong the secret things of the Heavens and of the Earth: all things return to him: worship him then and put thy trust in Him: thy Lord is not regardless of your doings.20	20 In the later period of his life Muhammad attributed his gray hairs to the effect produced upon him by this Sura and its "Sisters." While Abu Bekr and Omar sat in the mosque at Medina, Muhammad suddenly came upon them from the door of one of his wives' houses. . . . And Abu Bekr said, "Ah! thou for whom I would sacrifice father and mother, white hairs are hastening upon thee!" And the Prophet raised up his beard with his hand and gazed at it; and Abu Bekr's eyes filled with tears. "Yes," said Muhammad, "Hûd and its sisters have hastened my white hairs." "And what," asked Abu Bekr, "are its sisters?" "The Inevitable (Sura lvi.) and the Blow (Sura ci.)." Kitâb al Wackidi, p. 84, ap. Muir.
77	0	12
77	0	12
77	0	12	CHAPTER XII.					SURA XII.–JOSEPH, PEACE BE ON HIM [LXXVII.]
77	0	12	ENTITLED, JOSEPH;g REVEALED AT MECCA.	g The Koreish, thinking to puzzle Mohammed, at the instigation and by the direction of certain Jewish Rabbins, demanded of him how Jacob’s family happened to go down into Egypt, and that he would relate to them the history of Joseph, with all its circumstances: whereupon he pretended to have received this chapter from heaven, containing the story of that patriarch.1 It is said, however, to have been rejected by two Mohammedan sects, branches of the Khârejites, called the Ajâredites and the Maimûnians, as apocryphal and spurious. 1 Al Beidâwi.	12:all The Seven Valleys (Valley of Search) regarding Joseph link A Traveler’s Narrative, p. 4 link	This Suráh to have the title as “the Best of Stories” according to The Dawn-Breakers footnote	12:all The Dawn-Breakers, Chapter III, p. 59 link link	MECCA.–III Verses
77	0	12	IN THE NAME OF THE MOST MERCIFUL GOD.					In the Name of God, the Compassionate, the Merciful
77	1	12	AL. R.h These are the signs of the perspicuous book;	h See the Prelim. Disc. p. 46, &c.				ELIF. LAM. RA.1 These are signs of the clear Book.	1 See Sura lxviii. p. 32. In no other Sura beside this is one subject treated of throughout. It was recited to the first eight of the Ansars who were converted, and clearly proves that Muhammad must have been in confidential intercourse with learned Jews.
77	2	12	which we have sent down in the Arabic tongue, that, peradventure, ye might understand.					An Arabic Koran have we sent it down, that ye might understand it.
77	3	12	We relate unto thee a most excellent history, by revealing unto thee this Korân,i whereas thou wast before one of thek negligent.	i Or this particular chapter. For the word Korân, as has been elsewhere observed,2 properly signifying no more than a reading or lecture, is often used to denote, not only the whole volume, but any distinct chapter or section of it. 2 Prelim. Disc. Sect. III. p. 44. k i.e., So far from being acquainted with the story, that it never so much as entered into thy thoughts; a certain argument, says al Beidâwi, that it must have been revealed to him from heaven.				In revealing to thee this Koran,2 one of the most beautiful of narratives will we narrate to thee, of which thou hast hitherto been regardless.	2 The word Koran is here used in the same sense as Sura.
77	4	12	When Joseph said unto his father,l O my father, verily I saw in my dream eleven stars,m and the sun and the moon; I saw them make obeisance unto me:	l Who was Jacob, the son of Isaac, the son of Abraham.3 1 Al Beidâwi, &c. m The commentators give us the names of these stars (which I think it needless to trouble the reader with), as Mohammed repeated them, at the request of a Jew, who thought to entrap him by the question.2 2 Idem, al Zamakhshari.				When Joseph said to his Father, "O my Father! verily I beheld eleven stars and the sun and the moon–beheld them make obeisance to me!"3	3 Muhammad was either unaware of the previous dream mentioned, Gen. xxxvii. 7, or passes it by in silence.
77	5	12	Jacob said, O my child, tell not thy vision to thy brethren, lest they devise some plot against thee;n for the devil is a professed enemy unto man;	n For they say, Jacob, judging that Joseph’s dream portended his advancement above the rest of the family, justly apprehended his brethren’s envy might tempt them to do him some mischief.				He said, "O my son! tell not thy vision to thy brethren, lest they plot a plot against thee: for Satan is the manifest foe of man.
77	6	12	and thus, according to thy dream, shall thy LORD choose thee, and teach thee the interpretation of dark sayings,o and he shall accomplish his favor upon thee and upon the family of Jacob, as he hath formerly accomplished it upon thy fathers Abraham and Isaac; for thy LORD is knowing and wise.	o That is, of dreams; or, as others suppose, of the profound passages of scripture, and all difficulties respecting either religion or justice.				It is thus that thy Lord shall choose thee and will teach thee the interpretation of dark saying, and will perfect his favours on thee and on the family of Jacob, as of old he perfected it on thy fathers Abraham and Isaac; verily thy Lord is Knowing, Wise!"
77	7	12	Surely in the history of Joseph and his brethren there are signs of God's providence to the inquisitive;					Now in JOSEPH and his brethren are signs for the enquirers;4	4 The captious and unbelieving Koreisch.
77	8	12	when they said to one another, Joseph and his brotherp are dearer to our father than we, who are the greater number: our father certainly maketh a wrong judgment.	p viz., Benjamin, his brother by the same mother.				When they said, "Surely better loved by our Father, than we, who are more in number, is Joseph and his brother; verily, our father hath clearly erred.
77	9	12	Wherefore slay Joseph, or drive him into some distant or desert part of the earth, and the face of your father shall be cleared towards you;q and ye shall afterwards be people of integrity.	Senses, reason, traditions, intuition, Holy Spirit (SAQ 83)				Slay ye Joseph! or drive him to some other land, and on you alone shall your father's face be set! and after this, ye shall live as upright persons."
77	10	12	One of themr spoke and said; Slay not Joseph, but throw him to the bottom of the well; and some travellers will take him up, if ye do this.	r This person, as some say, was Judah, the most prudent and noble-minded of them all; or, according to others, Reuben, whom the Mohammedan writers call Rubîl.3 And both these opinions are supported by the account of Moses, who tells us that Reuben advised them not to kill Joseph, but to throw him into a pit privately, intending to release him;4 and that afterwards Judah, in Reuben’s absence, persuaded them not to let him die in the pit, but to sell him to the Ishmaelites.5 3 Idem. 4 Gen. xxxvii. 21, 22. 5 Ibid. v. 26, 27.				One of them said, "Slay not Joseph, but cast him down to the bottom of the well: if ye do so, some wayfarers will take him up."
77	11	12	They said unto Jacob, O father, why dost thou not intrust Joseph with us, since we are sincere well-wishers unto him?					They said, "O our Father! why dost thou not entrust us with Joseph? indeed we mean him well.
77	12	12	Send him with us to-morrow, into the field, that he may divert himself, and sport,s and we will be his guardians.	s Some copies read, in the first person plural, that we may divert ourselves, &c.				Send him with us to-morrow that he may enjoy himself and sport: we will surely keep him safely."
77	13	12	Jacob answered, It grieveth me that ye take him away; and I fear lest the wolf devour him,t while ye are negligent of him.	t The reason why Jacob feared this beast in particular, as the commentators say, was, either because the land was full of wolves, or else because Jacob had dreamed he saw Joseph devoured by one of those creatures.6 6 Al Beidâwi, Jallalo’ddin, al Zamakhshari.				He said, "Verily, your taking him away will grieve me; and I fear lest while ye are heedless of him the wolf devour him."
77	14	12	They said, Surely if the wolf devour him, when there are so many of us, we shall be weak indeed.u	u i.e., It will be an instance of extreme weakness and folly in us, and we shall be justly blamed for his loss.				They said, "Surely if the wolf devour him, and we so many, we must in that case be weak indeed."5	5 Wir mussten denn zuerst das Leben einbüssen. Wahl. Ullm. Maracci.
77	15	12	And when they had carried him with them, and agreed to set him at the bottom of the well,x they executed their design: and we sent a revelation unto him,y saying, Thou shalt hereafter declare this their action unto them; and they shall not perceive thee to be Joseph.	x This well, say some, was a certain well near Jerusalem, or not far from the river Jordan; but others call it the well of Egypt or Midian. The commentators tell us that, when the sons of Jacob had gotten Joseph with them in the field, they began to abuse and to beat him so unmercifully, that they had killed him, had not Judah, on his crying out for help, insisted on the promise they had made not to kill him, but to cast him into the well. Whereupon they let him down a little way; but, as he held by the sides of the well, they bound him, and took off his inner garment, designing to stain it with blood, to deceive their father. Joseph begged hard to have his garment returned him, but to no purpose, his brothers telling him, with a sneer, that the eleven stars and the sun and the moon might clothe him and keep him company. When they had let him down half-way, they let him fall thence to the bottom, and, there being water in the well (though the scripture says the contrary), he was obliged to get upon a stone, on which, as he stood weeping, the angel Gabriel came to him with the revelation mentioned immediately.1 1 Idem. y Joseph being then but seventeen years old, al Beidâwi observes that herein he resembled John the Baptist and Jesus, who were also favoured with the divine communication very early. The commentators pretend that Gabriel also clothed him in the well with a garment of silk of paradise. For they say that when Abraham was thrown into the fire by Nimrod,2 he was stripped; and that Gabriel brought this garment and put it on him; and that from Abraham it descended to Jacob, who folded it up and put it into an amulet, which he hung about Joseph’s neck, whence Gabriel drew it out.3 2 See cap. 21. 3 Al Beidâwi, al Zamakhshari.				And when they went away with him they agreed to place him at the bottom of the well. And We revealed to him, "Thou wilt yet tell them of this their deed, when they shall not know thee."
77	16	12	And they came to their father at even, weeping,					And they came at nightfall to their father weeping.
77	17	12	and said, Father, we went and ran races with one another,z and we left Joseph with our baggage, and the wolf hath devoured him; but thou wilt not believe us, although we speak the truth.	z These races they used by way of exercise; and the commentators generally understand here that kind of race wherein they also showed their dexterity in throwing darts, which is still used in the east.				They said, "O our Father! of a truth, we went to run races, and we left Joseph with our clothes, and the wolf devoured him: but thou wilt not believe us even though we speak the truth."
77	18	12	And they produced his inner garment stained with false blood. Jacob answered, Nay, but ye yourselves have contrived the thing for your own sakes:a however patience is most becoming, and GOD'S assistance is to be implored to enable me to support the misfortune which ye relate.	a This Jacob had reason to suspect, because, when the garment was brought to him, he observed that, though it was bloody, yet it was not torn.4 4 Al Beidâwi.				And they brought his shirt with false blood upon it. He said, "Nay, but yourselves have managed this affair.6 But patience is seemly: and the help of God is to be implored that I may bear what you tell me."	6 Lit. your minds have made a thing seem pleasant to you.
77	19	12	And certain travellersb came, and sent onec to draw water for them; and he let down his bucket,d and said, Good news!e this is a youth. And they concealed him,f that they might sell him as a piece of merchandise: but GOD knew that which they did.	b viz., A caravan or company travelling from Midian to Egypt, who rested near the well three days after Joseph had been thrown into it. c The commentators are so exact as to give us the name of this man, who, as they pretend, was Malec Ebn Dhór, of the tribe of Khozâah.5 5 Idem. d And Joseph, making use of the opportunity, took hold of the cord, and was drawn up by the man. e The original words are Ya boshra: the latter of which some take for the proper name of the water-drawer’s companion, whom he called to his assistance; and then they must be translated, O Boshra. f The expositors are not agreed whether the pronoun they relates to Malec and his companions or to Joseph’s brethren. They who espouse the former opinion say that those who came to draw water concealed the manner of their coming by him from the rest of the caravan, that they might keep him to themselves, pretending that some people of the place had given him to them to sell for them in Egypt. And they who prefer the latter opinion tell us that Judah carried victuals to Joseph every day while he was in the well, but not finding him there on the fourth day, he acquainted his brothers with it; whereupon they all went to the caravan and claimed Joseph as their slave, he not daring to discover that he was their brother, lest something worse should befall him; and at length they agreed to sell him to them.6 6 Idem.				And wayfarers came and sent their drawer of water,7 and he let down his bucket. "Good news!"8 said he, "This is a youth!" And they kept his case secret, to make merchandise of him. But God knew what they did.	7 According to Gen. xxxvii. 24, the well or pit had "no water in it. 8 Some take the Arabic Boshra as the proper name of the person who accompanied the drawer of water.
77	20	12	And they sold him for a mean price, for a few pence,g and valued him lightly.	g Namely, twenty or twenty-two dirhems, and those not of full weight neither; for having weighed one ounce of silver only, the remainder was paid by tale, which is the most unfair way of payment.1 1 Al Beidâwi.	Selections from the Writings of the Báb (2 Excerpts from the Qayyúmu'l-Asmá, Chapter XXI, p. 49) link			And they sold him for a paltry price–for some dirhems counted down, and at no high rate did they value him.
77	21	12	And the Egyptian who bought himh said to his wife,i Use him honourably; peradventure he may be serviceable to us, or we may adopt him for our son.k Thus did we prepare an establishment for Joseph in the earth, and we taught him the interpretation of dark sayings: for GOD is well able to effect his purpose; but the greater part of men do not understand.	h His name was Kitfîr, or Itfîr (a corruption of Potiphar); and he was a man of great consideration, being superintendent of the royal treasury.2 The commentators say that Joseph came into his service at seventeen, and lived with him thirteen years; and that he was made prime minister in the thirty-third year of his age, and died at a hundred and twenty. They who suppose Joseph was twice sold differ as to the price the Egyptian paid for him; some saying it was twenty dinârs of gold, a pair of shoes, and two white garments; and others, that it was a large quantity of silver or of gold. 2 Idem. i Some call her Raïl; but the name she is best known by is that of Zoleikha. k Kitfîr having no children. It is said that Joseph gained his master’s good opinion so suddenly by his countenance, which Kitfîr, who, they pretend, had great skill in physiognomy, judged to indicate his prudence and other good qualities.				And he who bought him–an Egyptian–said to his wife, "Treat him hospitably; haply he may be useful to us, or we may adopt him as a son." Thus did we settle Joseph in the land, and we instructed him in the interpretation of dark sayings, for God is equal to his purpose; but most men know it not.
77	22	12	And when he had attained his age of strength, we bestowed on him wisdom, and knowledge; for thus do we recompense the righteous.					And when he had reached his age of strength we bestowed on him judgment and knowledge; for thus do we recompense the well doers.
77	23	12	And she, in whose house he was, desired him to lie with her; and she shut the doors and said, Come hither. He answered, GOD forbid! verily my lordl hath made my dwelling with him easy; and the ungrateful shall not prosper.	l viz., Kitfîr. But others understand it to be spoken of GOD.				And she in whose house he was conceived a passion for him, and she shut the doors and said, "Come hither." He said, "God keep me! Verily, my lord hath given me a good home: and the injurious shall not prosper."
77	24	12	But she resolved within herself to enjoy him, and he would have resolved to enjoy her, had he not seen the evident demonstration of his LORD.m So we turned away evil and filthiness from him, because he was one of our sincere servants.	m That is, had he not seriously considered the filthiness of whoredom, and the great guilt thereof. Some, however, suppose that the words mean some miraculous voice or apparition, sent by GOD to divert Joseph from executing the criminal thoughts which began to possess him. For they say that he was so far tempted with his mistress’s beauty and enticing behaviour that he sat in her lap, and even began to undress himself, when a voice called to him, and bade him beware of her; but he taking no notice of this admonition, though it was repeated three times, at length the angel Gabriel, or, as others will have it, the figure of his master, appeared to him: but the more general opinion is that it was the apparition of his father Jacob, who bit his fingers’ ends, or, as some write, struck him on the breast, whereupon his lubricity passed out at the ends of his fingers.3 For this fable, so injurious to the character of Joseph, the Mohammedans are obliged to their old friends the Jews,4 who imagine that he had a design to lie with his mistress, from these words of Moses,5 And it came to pass–that Joseph went into the house to do his business, &c. 3 Idem, al Zamakhshari, Jallalo’ddin, Yahya. 4 Talm. Babyl. Sed. Nashim, p. 36. Vide Bartolocc. Bibl. Rabb. part iii. p. 509. 5 Gen. xxxix. II.				But she longed for him; and he had longed for her had he not seen a token from his lord.9 Thus we averted evil and defilement from him, for he was one of our sincere servants.	9 The apparition of his father, who said, "Hereafter shall the names of thy brethren, engraven on precious stones, shine on the breast of the High Priest. Shall thine be blotted out?" Tr. Sotah, fol. 36. Comp. Weil, Legenden, p. 109, n.
77	25	12	And they ran to get one before the other to the door;n and she rent his inner garment behind. And they met her lord at the door. She said, What shall be the reward of him who seeketh to commit evil in thy family, but imprisonment, and a painful punishment?	n He flying from her, and she running after to detain him.				And they both made for the door, and she rent his shirt behind; and at the door they met her lord. "What," said she, "shall be the recompense of him who would do evil to thy family, but a prison10 or a sore punishment?"	10 Lit. that he be imprisoned.
77	26	12	And Joseph said, She asked me to lie with her. And a witness of her familyo bore witness, saying, If his garment be rent before, she speaketh truth, and he is a liar:	o viz., A cousin of hers, who was then a child in the cradle.6 6 Supra citati interpretes				He said, "She solicited me to evil." And a witness out of her own family11 witnessed: "If his shirt be rent in front she speaketh truth, and he is a liar:	11 An infant in the cradle. Sepher Hadjascher, as below on v. 31.
77	27	12	but if his garment be rent behind, she lieth, and he is a speaker of truth.					But if his shirt be rent behind, she lieth and he is true."
77	28	12	And when her husband saw that his garment was torn behind, he said, This is a cunning contrivance of your sex; for surely your cunning is great.					And when his lord saw his shirt torn behind, he said, "This is one of your devices! verily your devices are great!
77	29	12	O Joseph, take no farther notice of this affair: and thou, O woman, ask pardon for thy crime; for thou art a guilty person.					Joseph! leave this affair. And thou, O wife, ask pardon for thy crime, for thou hast sinned."
77	30	12	And certain women said publiclyp in the city, The nobleman's wife asked her servant to lie with her; he hath inflamed her breast with his love; and we perceive her to be in manifest error.	p These women, whose tongues were so free with Zoleikha’s character on this occasion, were five in number, and the wives of so many of the king’s chief officers–viz., his chamberlain, his butler, his baker, his jailer, and his herdsman.1 1 Al Beidâwi.				And in the city, the women said, "The wife of the Prince hath solicited her servant: he hath fired her with his love: but we clearly see her manifest error."
77	31	12	And when she heard of their subtle behaviour, she sent unto them,q and prepared a banquet for them, and she gave to each of them a knife; and she said unto Joseph, Come forth unto them. And when they saw him, they praised him greatly;r and they cut their own hands,s and said, O GOD! this is not a mortal; he is no other than an angel, deserving the highest respect.	q The number of all the women invited was forty, and among them were the five ladies above mentioned.2 2 Idem. r The old Latin translators have strangely mistaken the sense of the original word acbarnaho, which they render menstruatoe sunt; and then rebuke Mohammed for the indecency, crying out demurely in the margin, O fœdum et obscœnum prophetam! Erpenius3 thinks that there is not the least trace of such a meaning in the word; but he is mistaken: for the verb cabara in the fourth conjugation, which is here used, has that import, though the subjoining of the pronoun to it here (which possibly the Latin translators did not observe) absolutely overthrows that interpretation. 3 In not. ad Hist. Josephi. s Through extreme surprise at the wonderful beauty of Joseph; which surprise Zoleikha foreseeing, put knives into their hands, on purpose that this accident might happen. Some writers have observed, on occasion of this passage, that it is customary in the east for lovers to testify the violence of their passion by cutting themselves, as a sign that they would spend their blood in the service of the person beloved; which is true enough, but I do not find that any of the commentators suppose these Egyptian ladies had any such design.	Summons of the Lord of Hosts (Súriy-Haykal, paragraph 270) link			And when she heard of their cabal, she sent to them and got ready a banquet for them, and gave each one of them a knife, and said, "Joseph shew thyself to them." And when they saw him they were amazed at him, and cut their hands,12 and said, "God keep us! This is no man! This is no other than a noble angel!"	12 Instead of their food, through surprise at his beauty. Seph. Hadj. in Midr. Jalkut. See also Midr. Abkhir, ib. ch. 146.
77	32	12	And his mistress said, This is he, for whose sake ye blamed me: I asked him to lie with me, but he constantly refused. But if he do not perform that which I command him, he shall surely be cast into prison, and he shall be made one of the contemptible.					She said, "This is he about whom ye blamed me. I wished him to yield to my desires, but he stood firm. But if he obey not my command, he shall surely be cast into prison, and become one of the despised."
77	33	12	Joseph said, O LORD, a prison is more eligible unto me than the crime to which they invite me; but unless thou turn aside their snares from me, I shall youthfully incline unto them, and I shall become one of the foolish.					He said, "O my Lord! I prefer the prison to compliance with their bidding: but unless thou turn away their snares from me, I shall play the youth with them, and become one of the unwise."
77	34	12	Wherefore his LORD heard him, and turned aside their snare from him; for he both heareth and knoweth.					And his Lord heard him and turned aside their snares from him: for he is the Hearer, the Knower.
77	35	12	And it seemed good unto themt even after they had seen the signs of innocency, to imprison him for a time.	t That is, to Kitfîr and his friends. The occasion of Joseph’s imprisonment is said to be, either that they suspected him to be guilty, notwithstanding the proofs which had been given of his innocence, or else that Zoleikha desired it, feigning, to deceive her husband, that she wanted to have Joseph removed from her sight, till she could conquer her passion by time; though her real design was to force him to compliance.				Yet resolved they, even after they had seen the signs of his innocence, to imprison him for a time.
77	36	12	And there entered into the prison with him two of the king's servants.u One of themx said, it seemed to me in my dream that I pressed wine out of grapes. And the other said, It seemed unto me in my dream that I carried bread on my head, whereof the birds did eat. Declare unto us the interpretation of our dreams, for we perceive that thou art a beneficent person.	u viz., His chief butler and baker, who were accused of a design to poison him. x Namely, the butler.				And there came into the prison with him two youths. Said one of them, "Methought in my dream that I was pressing grapes." And the other said, "I dreamed that I was carrying bread on my head, of which the birds did eat. Declare to us the interpretation of this, for we see thou art a virtuous person."
77	37	12	Joseph answered, No food, wherewith ye may be nourished, shall come unto you, but I will declare unto you the interpretation thereof, before it come unto you.y This knowledge is a part of that which my LORD hath taught me: for I have left the religion of people who believe not in GOD, and who deny the life to come;	y The meaning of this passage seems to be, either that Joseph, to show he used no arts of divination or astrology, promises to interpret their dreams to them immediately, even before they should eat a single meal; or else, he here offers to prophesy to them beforehand, the quantity and quality of the victuals which should be brought them, as a taste of his skill.				He said, "There shall not come to you in a dream any food wherewith ye shall be fed, but I will acquaint you with its interpretation ere it come to pass to you. This is a part of that which my Lord hath taught me: for I have abandoned the religion13 of those who believe not in God and who deny the life to come;	13 It is curious to observe how Muhammad, in this and the following verse, puts his own doctrine and convictions into the mouth of Joseph.
77	38	12	and I follow the religion of my fathers, Abraham, and Isaac, and Jacob. It is not lawful for us to associate anything with GOD. This knowledge of the divine unity hath been given us of the bounty of GOD towards us, and towards mankind; but the greater part of men are not thankful.					And I follow the religion of my fathers, Abraham and Isaac and Jacob. We may not associate aught with God. This is of God's bounty towards us and towards mankind: but the greater part of mankind are not thankful.
77	39	12	O my fellow-prisoners, are sundry lords better, or the only true and mighty GOD?					O my two fellow prisoners! are sundry lords best, or God, the One, the Mighty?
77	40	12	Ye worship not, besides him other than the names which ye have named,z ye and your fathers, concerning which GOD hath sent down no authoritative proof: yet judgment belongeth unto GOD alone; who hath commanded that ye worship none besides him. This is the right religion; but the greater part of men know it not.	z See c. 7, p. 111, note d.				Ye worship beside him mere names which ye have named, ye and your fathers, for which God hath not sent down any warranty. Judgment belongeth to God alone. He hath bidden you worship none but Him. This is the right faith: but most men know it not.
77	41	12	O my fellow-prisoners, verily the one of you shall serve wine unto his lord, as formerly; but the other shall be crucified, and the birds shall eat from off his head. The matter is decreed, concerning which ye seek to be informed.					O my two fellow prisoners! as to one of you, he will serve wine unto his Lord: but as to the other, he will be crucified and the birds shall eat from off his head. The matter is decreed concerning which ye enquire."
77	42	12	And Joseph said unto him whom he judged to be the person who should escape of the two, Remember me in the presence of thy lord. But the devil caused him to forget to make mention of Joseph unto his lord;a wherefore he remained in the prison some years.b	a According to the explication of some, who take the pronoun him to relate to Joseph, this passage may be rendered, But the devil caused him (i.e., Joseph) to forget to make his application unto his Lord; and to beg the good offices of his fellow-prisoner for his deliverance, instead of relying on GOD alone, as it became a prophet, especially, to have done.1 1 Al Beidâwi. b The original word signifying any number from three to nine or ten, the common opinion is that Joseph remained in prison seven years, though some say he was confined no less than twelve years.2 2 Idem, Jallalo’ddin.	Selections from the Writings of the Báb (2 Excerpts from the Qayyúmu'l-Asmá, Chapter LXVIII, within pp. 64-65) link			And he said unto him who he judged would be set at large, "Remember me with thy lord." But Satan caused him to forget the remembrance of his Lord,14 so he remained some years in prison.	14 Satan induced Joseph to place his confidence in man, rather than in God alone, in punishment of which sin the imprisonment was continued. Thus Midr. Rabba. Gen. Par. 89. Midr. Jalkut, ib. ch. 147.
77	43	12	And the king of Egyptc said, Verily, I saw in my dream seven fat kine, which seven lean kine devoured, and seven green ears of corn, and other seven withered ears. O nobles, expound my vision unto me, if ye be able to interpret a vision.	c This prince, as the oriental writers generally agree, was Riyân, the son of al Walîd, the Amalekite,3 who was converted by Joseph to the worship of the true GOD, and died in the lifetime of that prophet. But some pretend that the Pharaoh of Joseph and of Moses were one and the same person, and that he lived (or rather reigned) four hundred years.4 3 See the Prelim. Disc. p. 7. 4 Al Beidâwi. See c. 7, p. 115, note d.				And the King said, "Verily, I saw in a dream seven fat kine which seven lean devoured; and seven green ears and other withered. O nobles, teach me my vision, if a vision ye are able to expound."
77	44	12	They answered, They are confused dreams, neither are we skilled in the interpretation of such kind of dreams.		The Secret of Divine Civilization, p. 60 link	MG: a confused medley of dreams,		They said, "They are confused dreams, nor know we aught of the unravelling of dreams."
77	45	12	And Joseph's fellow-prisoner who had been delivered, said, (for he remembered Joseph after a certain space of time,) I will declare unto you the interpretation thereof; wherefore let me go unto the person who will interpret it unto me.					And he of the twain who had been set at large, said, "I will tell you the interpretation; let me go for it."
77	46	12	And he went to the prison, and said, O Joseph, thou man of veracity, teach us the interpretation of seven fat kine, which seven lean kine devoured; and of seven green ears of corn, and other seven withered ears, which the king saw in his dream; that I may return unto the men who have sent me, that peradventure they may understand the same.					"Joseph, man of truth! teach us of the seven fat kine which seven lean devoured, and of the seven green ears, and other withered, that I may return to the men, and that they may be informed."
77	47	12	Joseph answered, Ye shall sow seven years as usual: and the corn which ye shall reap, do ye leave in its ear,d except a little whereof ye may eat.	d To preserve it from the weevil.5 5 Idem.				He said, "Ye shall sow seven years as is your wont, and the corn which ye reap leave ye in its ear, except a little of which ye shall eat.
77	48	12	Then shall there come, after this, seven grievous years of famine, which shall consume what ye shall have laid up as a provision for the same, except a little which ye shall have kept.					Then after that shall come seven grievous years which shall eat what ye have stored for them, except a little which ye shall have kept.
77	49	12	Then shall there come, after this, a year wherein men shall have plenty of rain,e and wherein they shall press wine and oil.	e Notwithstanding what some ancient authors write to the contrary,6 it often rains in winter in the lower Egypt, and even snow has been observed to fall at Alexandria, contrary to the express assertion of Seneca.7 In the upper Egypt, indeed, towards the cataracts of Nile, it rains very seldom.8 Some, however, suppose that the rains here mentioned are intended of those which should fall in Ethiopia, and occasion the swelling of the Nile, the great cause of the fertility of Egypt; or else of those which should fall in the neighbouring countries, which were also afflicted with famine during the same time. 6 Plato, in Timæo. Pomp. Mela. 7 Nat. Quæst. l. 4. 8 See Greaves’s Descr. of the Pyramids, p. 74, &c. Ray’s Collection of Travels, tom. ii. p. 92.				Then shall come after this a year, in which men shall have rain, and in which they shall press the grape."
77	50	12	And when the chief butler had reported this, the king said, Bring him unto me. And when the messenger came unto Joseph, he said, Return unto thy lord, and ask of him, what was the intent of the women who cut their hands;f for my LORD well knoweth the snare which they laid for me.g	f Joseph, it seems, cared not to get out of prison till his innocence was publicly known and declared. It is observed by the commentators that Joseph does not bid the messenger move the king to inform himself of the truth of the affair, but bids him directly to ask the king, to incite him to make the proper inquiry with the greater earnestness. They also observe that Joseph takes care not to mention his mistress, out of respect and gratitude for the favours he had received while in her house.1 1 Al Beidâwi, &c. g Endeavouring both by threats and persuasion to entice me to commit folly with my mistress.				And the King said, "Bring him to me."15 And when the messenger came to Joseph he said, "Go back to thy lord, and ask him what meant the women who cut their hands, for my lord well knoweth the snare they laid."	15 In Gen. xli. 14, Joseph is released from prison before the interpretation of the dreams. But the Koran makes him decline to quit it till his character is cleared.
77	51	12	And when the women were assembled before the king, he said unto them, What was your design, when ye solicited Joseph to unlawful love? They answered, GOD be praised! we know not any ill of him. The nobleman's wife said, Now is the truth become manifest: I solicited him to lie with me; and he is one of those who speak truth.					Then said the Prince to the women, "What was your purpose when ye solicited Joseph?" They said, "God keep us! we know not any ill of him." The wife of the Prince said, "Now doth the truth appear. It was I who would have led him into unlawful love, and he is one of the truthful."
77	52	12	And when Joseph was acquainted therewith, he said, This discovery hath been made, that my lord might know that I was not unfaithful unto him in his absence, and that God directeth not the plot of the deceivers.					"By this" (said Joseph) "may my lord know that I did not in his absence play him false, and that God guideth not the machinations of deceivers.
77	53	12	(XIII.) Neither do I absolutely justify myself:h since every soul is prone unto evil, except those on whom my LORD shall show mercy; for my LORD is gracious and merciful.	h According to a tradition of Ebn Abbâs, Joseph had no sooner spoken the foregoing words, asserting his innocency, than Gabriel said to him, What, not when thou wast deliberating to lie with her? Upon which Joseph confessed his frailty.2 2 Idem, &c.	Summons of the Lord of Hosts (Súriy-i-Mulúk, paragraph 35) link	Yet I hold not myself clear, for the soul is prone to evil.		Yet I hold not myself clear, for the heart is prone to evil, save theirs on whom my Lord hath mercy; for gracious is my Lord, Merciful."
77	54	12	And the king said, Bring him unto me: I will take him into my own peculiar service. And when Joseph was brought unto the king, and he had discoursed with him, he said, Thou art this day firmly established with us, and shalt be intrusted with our affairs.i	i The commentators say that Joseph being taken out of prison, after he had washed and changed his clothes, was introduced to the king, whom he saluted in the Hebrew tongue, and on the king’s asking what language that was, he answered that it was the language of his fathers. This prince, they say, understood no less than seventy languages, in every one of which he discoursed with Joseph, who answered him in the same; at which the king greatly marvelling, desired him to relate his dream, which he did, describing the most minute circumstances: whereupon the king placed Joseph by him on his throne, and made him his Wazîr, or chief minister. Some say that his master Kitfîr dying about this time, he not only succeeded him in his place, but, by the king’s command, married the widow, his late mistress, whom he found to be a virgin, and who bare him Ephraim and Manasses.3 So that according to this tradition, she was the same woman who is called Asenath by Moses. This supposed marriage, which authorized their amours, probably encouraged the Mohammedan divines to make use of the loves of Joseph and Zoleikha, as an allegorical emblem of the spiritual love between the Creator and the creature, GOD and the soul; just as the Christians apply the Song of Solomon to the same mystical purpose.4 3 Idem, Kitab Tafasir, &c. 4 Vide D’Herbelot. Bibl. Orient. Art. Jousouf.				And the King said, "Bring him to me: I will take him for my special service." And when he had spoken with him he said, "From this day shalt thou be with us, invested with place and trust."
77	55	12	Joseph answered, Set me over the storehouses of the land; for I will be a skilful keeper thereof.					He said, "Set me over the granaries of the land,16 I will be their prudent keeper!"	16 According to Gen. xli. 39, Pharaoh of his own accord sets Joseph over his house and land.
77	56	12	Thus did we establish Joseph in the land, that he might provide himself a dwelling therein, where he pleased. We bestow our mercy on whom we please, and we suffer not the reward of the righteous to perish:					Thus did we stablish Joseph in the land that he might house himself therein at pleasure. We bestow our favours on whom we will, and suffer not the reward of the righteous to perish.
77	57	12	and certainly the reward of the next life is better, for those who believe, and fear God.					And truly the recompense of the life to come is better, for those who have believed and feared God.
77	58	12	Moreover, Joseph's brethren came,k and went in unto him; and he knew them, but they knew not him.	k Joseph, being made Wazîr, governed with great wisdom; for he not only caused justice to be impartially administered, and encouraged the people to industry and the improvement of agriculture during the seven years of plenty, but began and perfected several works of great benefit; the natives at this day ascribing to the patriarch Joseph almost all the ancient works of public utility throughout the kingdom; as particularly the rendering the province of al Feyyûm, from a standing pool or marsh, the most fertile and best cultivated land in all Egypt.5 When the years of famine came, the effects of which were felt not only in Egypt, but in Syria and the neighbouring countries, the inhabitants were obliged to apply to Joseph for corn, which he sold to them, first for their money, jewels, and ornaments, then for their cattle and lands, and at length for their persons; so that all the Egyptians in general became slaves to the king, though Joseph, by his consent, soon released them, and returned them their substance. The dearth being felt in the land of Canaan, Jacob sent all his sons, except only Benjamin, into Egypt for corn. On their arrival, Joseph (who well knew them) asked them who they were, saying he suspected them to be spies; but they told him they came only to buy provisions, and that they were all the sons of an ancient man, named Jacob, who was also a prophet. Joseph then asked how many brothers there were of them; they answered, Twelve; but that one of them had been lost in a desert. Upon which he inquired for the eleventh brother, there being no more than ten of them present. They said he was a lad, and with their father, whose fondness for him would not suffer him to accompany them in their journey. At length Joseph asked them who they had to vouch for their veracity; but they told him they knew no man who could vouch for them in Egypt. Then, replied he, one of you shall stay behind with me as a pledge, and the others may return home with their provisions; and when ye come again, ye shall bring your younger brother with you, that I may know ye have told me the truth. Whereupon, it being in vain to dispute the matter, they cast lots who should stay behind, and the lot fell upon Simeon. When they departed, Joseph gave each of them a camel, and another for their brother.1 5 Vide Golii not. in Alfragan. p. 175, &c. Kircher. Oedip. Ægypt vol. i. p. 8. Lucas, Voy. tom. ii. p. 205, and tom. iii. p. 53. 1 Al Beidâwi.				And Joseph's brethren came and went in to him and he knew them, but they recognised him not.
77	59	12	And when he had furnished them with their provisions, he said, Bring unto me your brother, the son of your father; do ye not see that I give full measure, and that I am the most hospitable receiver of guests?					And when he had provided them with their provision, he said, "Bring me your brother from your father. See ye not that I fill the measure, and am the best of hosts?
77	60	12	But if ye bring him not unto me, there shall be no corn measured unto you from me, neither shall ye approach my presence.					But if ye bring him not to me, then no measure of corn shall there be for you from me, nor shall ye come near me."
77	61	12	They answered, We will endeavor to obtain him of his father, and we will certainly perform what thou requirest.					They said, "We will ask him of his father, and we will surely do it."
77	62	12	And Joseph said to his servants, Put their money,l which they have paid for their corn; into their sacks, that they may perceive it, when they shall be returned to their family: peradventure they will come back unto us.	l The original word signifying not only money, but also goods bartered or given in exchange for other merchandise, some commentators tell us, that they paid for their corn, not in money, but in shoes and dressed skins,2 2 Idem.				Said he to his servants, "Put their money into their camel-packs, that they may perceive it when they have returned to their family: haply they will come back to us."
77	63	12	And when they were returned unto their father, they said, O father, it is forbidden to measure out corn unto us any more, unless we carry our brother Benjamin with us: wherefore send our brother with us, and we shall have corn measured unto us; and we will certainly guard him from any mischance.					And when they returned to their father, they said, "O, our father! corn is withholden from us: send, therefore, our brother with us and we shall have our measure; and all care of him will we take."
77	64	12	Jacob answered, Shall I trust him with you with any better success than I trusted your brother Joseph with you heretofore? But GOD is the best guardian; and he is the most merciful of those that show mercy.					He said, "Shall I entrust you with him otherwise than as I before entrusted you with his brother? But God is the best guardian, and of those who shew compassion He is the most compassionate."
77	65	12	And when they opened their provision, they found their money had been returned unto them; and they said, O father, what do we desire farther? this our money hath been returned unto us; we will therefore return, and provide corn for our family: we will take care of our brother; and we shall receive a camel's burden more than we did the last time. This is a small quantity.m	m The meaning may be, either that the corn they now brought was not sufficient for the support of their families, so that it was necessary for them to take another journey, or else, that a camel’s load, more or less, was but a trifle to the king of Egypt. Some suppose these to be the words of Jacob, declaring it was too mean a consideration to induce him to part with his son.				And when they opened their goods they found their money had been returned to them. They said, "O, our father, what more can we desire? Here is our money returned to us; we will provide corn for our families, and will take care of our brother, and shall receive a camel's burden more of corn. This is an easy quantity."17	17 For the king to bestow.
77	66	12	Jacob said, I will by no means send him with you, until ye give me a solemn promise, and swear by GOD that ye will certainly bring him back unto me, unless ye be encompassed by some inevitable impediment. And when they had given him their solemn promise, he said, GOD is witness of what we say.					He said, "I will not send him with you but on your oath before God that ye will, indeed, bring him back to me, unless hindrances encompass you." And when they had given him their pledge, he said, "God is witness of what we say."
77	67	12	And he said, My sons, enter not into the city by one and the same gate; but enter by different gates. But this precaution will be of no advantage unto you against the decree of GOD; for judgment belongeth unto GOD alone: in him do I put my trust, and in him let those confide who seek in whom to put their trust.					And he said, "O, my sons! Enter not by one gate, but enter by different gates.18 Yet can I not help you against aught decreed by God: judgment belongeth to God alone. In Him put I my trust, and in Him let the trusting trust."	18 Thus we read in Mid. Rab. on Gen. Par. 91, "Jacob said to them, Enter ye not all by one gate." See also Midr. Jalkut, ch. 148.
77	68	12	And when they entered the city, as their father had commanded them, it was of no advantage unto them against the decree of GOD; and the same served only to satisfy the desire of Jacob's soul, which he had charged them to perform: for he was endued with knowledge of that which we had taught him; but the greater part of men do not understand.					And when they entered as their father had bidden them, it did not avert from them anything decreed of God; but it only served to satisfy a desire in the soul of Jacob which he had charged them to perform; for he was possessed of knowledge which we had taught him; but most men have not that knowledge.
77	69	12	And when they entered into the presence of Joseph, he received his brother Benjamin as his guest, and said, Verily I am thy brother,n be not therefore afflicted for that which they have committed against us.	n It is related that Joseph, having invited his brethren to an entertainment, ordered them to be placed two and two together, by which means Benjamin, the eleventh, was obliged to sit alone, and bursting into tears, said, If my brother Joseph were alive, he would have sat with me. Whereupon Joseph ordered him to be seated at the same table with himself, and when the entertainment was over, dismissed the rest, ordering that they should be lodged two and two in a house, but kept Benjamin in his own apartment, where he passed the night. The next day Joseph asked him whether he would accept of himself for his brother, in the room of him whom he had lost, to which Benjamin replied, Who can find a brother comparable unto thee? yet thou art not the son of Jacob and Rachel. And upon this Joseph discovered himself to him.1 1 Al Beidâwi.				And when they came in to Joseph, he took his brother to him. He said, "Verily, I am thy brother. Be not thou grieved for what they did."19	19 Thus also, in the Sepher Hadjaschar, Joseph first discovers himself to Benjamin, in opposition to Gen. xlv. 1.
77	70	12	And when he had furnished them with their provisions, he put his cupo in his brother Benjamin's sack. Then a crier cried after them, saying, O company of travellers, ye are surely thieves.	o Some imagine this to be a measure holding a saá (or about a gallon), wherein they used to measure corn or give water to the beasts. But others take it to be a drinking-cup of silver or gold.				And when he had provided them with their provisions, he placed his drinking cup in his brother's camel-pack. Then a crier cried after them, "O travellers! ye are surely thieves."
77	71	12	They said, (and turned back unto them,) What is it that ye miss?					They turned back to them and said, "What is that ye miss?"
77	72	12	They answered, We miss the prince's cup: and unto him who shall produce it, shall be given a camel's load of corn, and I will be surety for the same.					"We miss," said they, "the prince's cup. For him who shall restore it, a camel's load of corn! I pledge myself for it."
77	73	12	Joseph's brethren replied, By GOD, ye do well know, that we come not to act corruptly in the land,p neither are we thieves.	p Both by our behaviour among you, and our bringing again our money, which was returned to us without our knowledge.				They said, "By God! ye know certainly that we came not to do wrong20 in the land and we have not been thieves."	20 Comp. Gen. xlii. 9.
77	74	12	The Egyptians said, What shall be the reward of him, who shall appear to have stolen the cup, if ye be found liars?					"What," said the Egyptians, "shall be the recompense of him who hath stolen it, if ye be found liars?"
77	75	12	Joseph's brethren answered, As to the reward of him, in whose sack it shall be found, let him become a bondman in satisfaction of the same: thus do we reward the unjust, who are guilty of theft.q	q This was the method of punishing theft used by Jacob and his family; for among the Egyptians it was punished in another manner.				They said, "That he in whose camel-pack it shall be found be given up to you in satisfaction for it. Thus recompense we the unjust."
77	76	12	Then he began by their sacks, before he searched the sack of his brother;r and he drew out the cup from his brother's sack. Thus did we furnish Joseph with a stratagem. It was not lawful for him to take his brother for a bondman, by the law of the king of Egypt,s had not GOD pleased to allow it, according to the offer of his brethren. We exalt to degrees of knowledge and honour whom we please: and there is one who is knowing above all those who are endued with knowledge.	r Some suppose this search was made by the person whom Joseph sent after them; others by Joseph himself, when they were brought back to the city. s For there the thief was not reduced to servitude, but was scourged, and obliged to restore the double of what he had stolen.2 2 Idem, Jallalo’ddin.				And Joseph began with their sacks, before the sack of his brother, and then from the sack of his brother he drew it out. This stratagem did we suggest to Joseph. By the King's law he had no power to seize his brother, had not God pleased. We uplift into grades of wisdom whom we will. And there is one knowing above every one else endued with knowledge.
77	77	12	His brethren said, If Benjamin be guilty of theft, his brother Joseph hath been also guilty of theft heretofore.t But Joseph concealed these things in his mind, and did not discover them unto them: and he said within himself, Ye are in a worse condition than us two; and GOD best knoweth what ye discourse about.	t The occasion of this suspicion, it is said, was, that Joseph having been brought up by his father’s sister, she became so fond of him that, when he grew up, and Jacob designed to take him from her, she contrived the following stratagem to keep him: –Having a girdle which had once belonged to Abraham, she girt it about the child, and then, pretending she had lost it, caused strict search to be made for it; and it being at length found on Joseph, he was adjudged, according to the above-mentioned law of the family, to be delivered to her as her property. Some, however, say that Joseph actually stole an idol of gold, which belonged to his mother’s father, and destroyed it; a story probably taken from Rachel’s stealing the images of Laban: and others tell us that he once stole a goat, or a hen, to give to a poor man.3 3 Jallalo’ddin.				They said, "If he steal, a brother of his hath stolen heretofore."21 But Joseph kept his secret, and did not discover it to them. Said he, aside, "Ye are in the worse condition. And God well knoweth what ye state."	21 Joseph is said by the Muhammadan commentators to have stolen an idol of gold belonging to his mother's father, which he broke, that he might not worship it. But this comment, as well as the text of the Koran, is probably based upon some such tradition as that of Midr. Rabba, Par. 92, "He is a thief and the son of a thief" (Comp. Gen. xxxi. 19)–spoken of Benjamin.
77	78	12	They said unto Joseph, Noble lord, verily this lad hath an aged father; wherefore take one of us in his stead; for we perceive that thou art a beneficent person.					They said, "O Prince! Verily he hath a very aged father; in his stead, therefore, take one of us, for we see that thou art a generous person."
77	79	12	Joseph answered, GOD forbid that we should take any other than him with whom we found our goods; for then should we certainly be unjust.					He said, "God forbid that we should take but him with whom our property was found, for then should we act unjustly."
77	80	12	And when they despaired of obtaining Benjamin, they retired to confer privately together. And the elder of themu said, Do ye not know that your father hath received a solemn promise from you, in the name of GOD, and how perfidiously ye behaved heretofore towards Joseph? Wherefore I will by no means depart the land of Egypt, until my father give me leave to return unto him, or GOD maketh known his will to me; for he is the best judge.	u viz., Reuben. But some think Simeon or Judah to be here meant; and instead of the elder, interpret it the most prudent of them.				And when they despaired of Benjamin, they went apart for counsel. The eldest of them said, "Know ye not how that your father hath taken a pledge from you before God, and how formerly ye failed in duty with regard to Joseph? I will not quit the land till my father give me leave, or God decide for me; for of those who decide is He the best.
77	81	12	Return ye to your father, and say, O father, verily thy son hath committed theft; we bear witness of no more than what we know, and we could not guard against what we did not foresee:					Return ye to your father and say, 'O our father! Verily, thy son hath stolen: we bear witness only of what we know: we could not guard against the unforeseen.
77	82	12	and do thou inquire in the city, where we have been, and of the company of merchants, with whom we are arrived, and thou wilt find that we speak the truth.					Enquire for thyself in the city where we have been, and of the caravan with which we have arrived; and we are surely speakers of the truth.'
77	83	12	And when they were returned, and had spoken thus to their father, he said, Nay, but rather ye yourselves have contrived the thing for your own sakes, but patience is most proper for me; peradventure GOD will restore them allx unto me; for he is knowing and wise.	x i.e., Joseph, Benjamin, and Simeon.				He said, "Nay, ye have arranged all this among yourselves: But patience is seemly: God, may be, will bring them back to me together; for he is the Knowing, the Wise."
77	84	12	And he turned from them and said, Oh how I am grieved for Joseph! And his eyes became white with mourning,y he being oppressed with deep sorrow.	y That is, the pupils lost their deep blackness and became of a pearl colour (as happens in suffusions), by his continual weeping: which very much weakened his sight, or, as some pretend, made him quite blind.4 4 Al Beidâwi.				And he turned away from them and said, "Oh! how I am grieved for Joseph!" and his eyes became white with grief, for he bore a silent sorrow.
77	85	12	His sons said, By GOD, thou wilt not cease to remember Joseph until thou be brought to death's door, or thou be actually destroyed by excessive affliction.					They said, "By God thou wilt only cease to think of Joseph when thou art at the point of death, or dead."
77	86	12	He answered, I only represent my grief, which I am not able to contain, and my sorrow unto GOD, but I know by revelation from GOD that which ye know not.z	z viz., That Joseph is yet alive, of which some tell us he was assured by the angel of death in a dream; though others suppose he depended on the completion of Joseph’s dream, which must have been frustrated had he died before his brethren had bowed down before him.5 5 Idem.				He said, "I only plead my grief and my sorrow to God: but I know from God what ye know not:22	22 That is, that Joseph was still alive. Thus Midr. Tanchumah on Gen. xlii. 1.
77	87	12	O my sons, go and make inquiry after Joseph and his brother; and despair not of the mercy of GOD; for none despaireth of GOD's mercy, except the unbelieving people.					Go, my sons, and seek tidings of Joseph and his brother, and despair not of God's mercy, for none but the unbelieving despair of the mercy of God."
77	88	12	Wherefore Joseph's brethren returned into Egypt: and when they came into his presence, they said, Noble lord, the famine is felt by us and our family, and we are come with a small sum of money:a yet give unto us full measure, and bestow corn upon us as alms; for GOD rewardeth the almsgivers.	a Their money being clipped and adulterated. Some, however, imagine they did not bring money, but goods to barter, such as wool and butter, or other commodities of small value.6 6 Idem.				And when they came in to Joseph, they said, "O Prince, distress hath reached us and our family, and little is the money that we have brought. But give us full measure, and bestow it as alms, for God will recompense the almsgivers."
77	89	12	Joseph said unto them, Do ye know what ye did unto Joseph and his brother, when ye were ignorant of the consequences thereof?b	b The injury they did Benjamin was the separating him from his brother; after which they kept him in so great subjection, that he durst not speak to them but with the utmost submission. Some say that these words were occasioned by a letter which Joseph’s brethren delivered to him from their father, requesting the releasement of Benjamin, and by their representing his extreme affliction at the loss of him and his brother. The commentators observe that Joseph, to excuse his brethren’s behaviour towards him, attributes it to their ignorance, and the heat of youth.1 1 Idem.				He said, "Know ye what ye did to Joseph and his brother in your ignorance?"
77	90	12	They answered, Art thou really Joseph?c He replied, I am Joseph; and this is my brother. Now hath GOD been gracious unto us. For whoso feareth God, and persevereth with patience, shall at length find relief; since GOD will not suffer the reward of the righteous to perish.	c They say this question was not the effect of a bare suspicion that he was Joseph, but that they actually knew him, either by his face and behaviour, or by his foreteeth, which he showed in smiling, or else by putting off his tiara, and discovering a whitish mole on his forehead.2 2 Idem.				They said, "Canst thou indeed be Joseph?" He said, "I am Joseph, and this is my brother. Now hath God been gracious to us. For whoso feareth God and endureth. . . . God verily will not suffer the reward of the righteous to perish!"
77	91	12	They said, By GOD, now hath GOD chosen thee above us; and we have surely been sinners.					They said, "By God! now hath God chosen thee above us, and we have indeed been sinners!"
77	92	12	Joseph answered, Let there be no reproach cast on you this day. GOD forgiveth you; for he is the most merciful of those who show mercy.					He said, "No blame be on you this day. God will forgive you, for He is the most merciful of those who shew mercy.
77	93	12	Depart ye with this my inner garment,d and throw it on my father's face; and he shall recover his sight: and then come unto me with all your family.	d Which the commentators generally suppose to be the same garment with which Gabriel invested him in the well; which having originally come from paradise, had preserved the odour of that place, and was of so great virtue as to cure any distemper in the person who was touched with it.3 3 Idem, Jallalo’ddin.			Bahíyyih Khánum, V. Letters of the Greatest Holy Leaf, no. 52, p. 173 link	Go ye with this my shirt and throw it on my father's face, and he shall recover his sight: and bring me all your family."
77	94	12	And when the company of travellers was departed from Egypt on their journey towards Canaan, their father said, unto those who were about him, Verily I perceive the smell of Joseph;e although ye think that I dote.	e This was the odour of the garment above mentioned, brought by the wind to Jacob, who smelt it, as is pretended, at the distance of eighty parasangs;4 or, as others will have, three, or eight days’ journey off.5 4 Idem. 5 Jallalo’ddin.				And when the caravan was departed, their father said, "I surely perceive the smell of Joseph:23 think ye that I dote?"	23 Comp. Gen. xxvii. 27.
77	95	12	They answered, By GOD, thou art in thy old mistake.f	f Being led into this imagination by the excessive love of Joseph.				They said, "By God, it is thy old mistake."
77	96	12	But when the messenger of good tidingsg was come with Joseph's inner garment, he threw it over his face; and he recovered his eyesight.	g viz., Judah, who, as he had formerly grieved his father by bringing him Joseph’s coat stained with blood, now rejoiced him as much by being the bearer of this vest, and the news of Joseph’s prosperity.6 6 Al Beidâwi.				And when the bearer of good tidings came, he cast it on his face, and Jacob's eyesight returned."
77	97	12	And Jacob said, Did I not tell you that I knew from GOD, that which ye knew not?					Then he said, "Did I not tell you that I knew from God what ye knew not?"
77	98	12	They answered, O father, ask pardon of our sins for us, for we have surely been sinners.					They said, "Our father, ask pardon for our crimes for us, for we have indeed been sinners."
77	99	12	He replied, I will surely ask pardon for you of my LORD;h for he is gracious and merciful.	h Deferring it, as some fancy, till he should see Joseph, and have his consent.				He said, "I will ask your pardon of my Lord, for he is Gracious, Merciful."
77	100	12	And when Jacob and his family arrived in Egypt, and were introduced unto Joseph, he received his parents unto him,i and said, Enter ye into Egypt, by GOD'S favor, in full security.	i viz., His father and Leah, his mother’s sister, whom he looked on as his mother after Rachel’s death.7 Al Beidâwi tells us that Joseph sent carriages and provisions for his father and his family; and that he and the king of Egypt went forth to meet them. He adds that the number of the children of Israel who entered Egypt with him was seventy-two; and that when they were led out thence by Moses, they were increased to six hundred thousand five hundred and seventy men and upwards, besides the old people and children. 7 Idem. See Gen. xxxvii. 10.				And when they came into Joseph he took his parents24 to him, and said, "Enter ye Egypt, if God will, secure."	24 Joseph's mother had long been dead. See Gen. xxxv. 19. But the object of Muhammad was probably to bring the event into strict accordance with the prediction of the dream. Gen. xxxvii. 10. Some, however, suppose that Bilhah is here meant, and her appearance before Joseph is also asserted to be the fulfilment of the dream by some of the Rabbins. Comp. Raschi on Gen. xxxvii. 10.
77	101	12	And he raised his parents to the seat of state, and they, together with his brethren, fell down and did obeisance unto him.k And he said, O my father, this is the interpretation of my vision, which I saw heretofore: now hath my LORD rendered it true. And he hath surely been gracious unto me, since he took me forth from the prison, and hath brought you hither from the desert; after that the devil had sown discord between me any my brethren: for my LORD is gracious unto whom he pleaseth; and he is the knowing, the wise God.	k A transposition is supposed to be in these words, and that he seated his father and mother after they had bowed down to him, and not before.1 1 Idem.				And he raised his parents to the seat of state, and they fell down bowing themselves unto him. Then said he, "O my father, this is the meaning of my dream of old. My Lord hath now made it true, and he hath surely been gracious to me, since he took me forth from the prison, and hath brought you up out of the desert, after that Satan had stirred up strife between me and my brethren; for my Lord is gracious to whom He will; for He is the Knowing, the Wise.
77	102	12	O LORD, thou hast given me a part of the kingdom, and hast taught me the interpretation of dark sayings. The Creator of heaven and earth! thou art my protector in this world, and in that which is to come: make me to die a Moslem, and join me with the righteous.l	l The Mohammedan authors write that Jacob dwelt in Egypt twenty-four years, and at his death ordered his body to be buried in Palestine by his father, which Joseph took care to perform; and then returning into Egypt, died twenty-three years after. They add that such high disputes arose among the Egyptians concerning his burial, that they had like to have come to blows; but at length they agreed to put his body into a marble coffin, and to sink it in the Nile–out of a superstitious imagination, that it might help the regular increase of the river, and deliver them from famine for the future; but when Moses led the Israelites out of Egypt, he took up the coffin, and carried Joseph’s bones with him into Canaan, where he buried them by his ancestors.2 2 Idem.				O my Lord, thou hast given me dominion, and hast taught me to expound dark sayings. Marker of the Heavens and of the Earth! My guardian art thou in this world and in the next! Cause thou me to die a Muslim, and join me with the just."
77	103	12	This is a secret history which we reveal unto thee, O Mohammed, although thou wast not present with the brethren of Joseph, when they concerted their design, and contrived a plot against him. But the greater part of men, although they earnestly desire it, will not believe.					This is one of the secret histories25 which we reveal unto thee. Thou wast not present with Joseph's brethren when they conceived their design and laid their plot: but the greater part of men, though thou long for it, will not believe.	25 Lit. This is of the announcements of the things unseen (by thee, Muhammad). Compare the manner in which the story of the Creation and of Moses in the mount is introduced. Sura xxxviii. 70; xxviii. 45. Mr. Muir thinks that Muhammad must at this period, while recasting and working up these materials, have entered upon a course of wilful dissimulation and deceit (although the end would justify to him the means employed) in claiming inspiration for them.
77	104	12	Thou shalt not demand of them any reward for thy publishing the Koran; it is no other than an admonition unto all creatures.					Thou shalt not ask of them any recompense for this message. It is simply an instruction for all mankind.
77	105	12	And how many signs soever there be of the being, unity, and providence of God, in the heavens and the earth; they will pass by them, and will retire afar off from them.					And many as are the signs in the Heavens and on the Earth, yet they will pass them by, and turn aside from them:
77	106	12	And the greater part of them believe not in GOD, without being also guilty of idolatry.m	m For this crime Mohammed charges not only on the idolatrous Meccans, but also on the Jews and Christians, as has been already observed more than once.				And most of them believe not in God, without also joining other deities with Him.
77	107	12	Do they not believe that some overwhelming affliction shall fall on them, as a punishment from GOD; or that the hour of judgment shall overtake them suddenly, when they consider not its approach?					What! Are they sure that the overwhelming chastisement of God shall not come upon them, or that that Hour shall not come upon them suddenly, while they are unaware?
77	108	12	Say unto those of Mecca, This is my way: I invite you unto GOD, by an evident demonstration; both I and he who followeth me; and, praise be unto GOD! I am not an idolater.					SAY: This is my way: resting on a clear proof, I call you to God, I and whoso followeth me: and glory be to God! I am not one of those who add other deities to Him.
77	109	12	We sent not any apostles before thee, except men, unto whom we revealed our will, and whom we chose out of those who dwelt in cities.n Will they not go through the earth, and see what hath been the end of those who have preceded them? But the dwelling of the next life shall surely be better for those who fear God. Will they not therefore understand?	n And not of the inhabitants of the deserts; because the former are more knowing and compassionate, and the latter more ignorant and hard-hearted.3 3 Idem. See the Prelim. Disc. Sect. I. p. 24.				Never before thee have we sent any but men, chosen out of the people of the cities, to whom we made revelations. Will they not journey through the land, and see what hath been the end of those who were before them? But the mansions of the next life shall be better for those who fear God. Will they not then comprehend?
77	110	12	Their predecessors were borne with for a time, until, when our apostles despaired of their conversion, and they thought that they were liars, our help came unto them, and we delivered whom we pleased; but our vengeance was not turned away from the wicked people.					When at last the Apostles lost all hope, and deemed that they were reckoned as liars, our aid reached them, and we delivered whom we would; but our vengeance was not averted from the wicked.
77	111	12	Verily in the histories of the prophets and their people, there is an instructive example unto those who are endued with understanding. The Koran is not a new invented fiction: but a confirmation of those scriptures which have been revealed before it, and a distinct explication of everything necessary in respect either to faith or practice, and a direction and mercy unto people who believe.					Certainly in their histories is an example for men of understanding. This is no new tale of fiction, but a confirmation of previous scriptures, and an explanation of all things, and guidance and mercy to those who believe.
90	0	13
90	0	13
90	0	13	CHAPTER XIII.					SURA XIII.–THUNDER [XC.]
90	0	13	ENTITLED, THUNDER;o REVEALED AT MECCA.p	o This word occurs in the next page. p Or, according to some copies, at Medina.				MECCA.–43 Verses
90	0	13	IN THE NAME OF THE MOST MERCIFUL GOD.					In the Name of God, the Compassionate, the Merciful
90	1	13	AL. M. R.q These are the signs of the book of the Koran: and that which hath been sent down unto thee from thy LORD is the truth; but the greater part of men will not believe.	q The meaning of these letters is unknown. Of several conjectural explications which are given of them, the following is one: I am the most wise and knowing GOD.				ELIF. LAM. MIM. RA.1 These, the signs of the Book! And that which hath been sent down to thee from thy Lord is the very truth: But the greater part of men will not believe.	1 See Sura 1xviii. p. 32.
90	2	13	It is GOD who hath raised the heavens without visible pillars; and then ascended his throne, and compelled the sun and the moon to perform their services; every of the heavenly bodies runneth an appointed course. He ordereth all things. He showeth his signs distinctly, that ye may be assured ye must meet your LORD at the last day.		Kitáb-i-Íqán, part II, paragraph 148, p. 139 link Gems of Divine Mysteries, p. 44, paragraph 59 link Selections from the Writings of the Báb (1 Tablets and Addresses, Address to a Muslim Divine, pages 31-35) link	He ordereth all things. He maketh His signs clear, that ye may have firm faith in attaining the presence of your Lord. BWC: It is God who hath reared the heavens without pillars thou canst behold; then mounted His throne, and imposed laws on the sun and moon: each travelleth to its appointed goal. He ordereth all things. He maketh His signs clear, that ye may have firm faith in the presence of your Lord.		It is God who hath reared the Heavens without pillars thou canst behold; then mounted his throne, and imposed laws on the sun and moon: each travelleth to its appointed goal. He ordereth all things. He maketh his signs clear, that ye may have firm faith in a meeting with your Lord.
90	3	13	It is he who hath stretched forth the earth, and placed therein steadfast mountains, and rivers; and hath ordained therein of every fruit two different kinds.r He causeth the night to cover the day. Herein are certain signs unto people who consider.	r As sweet and sour, black and white, small and large, &c.1 1 Idem, Jallalo’ddin.				And He it is who hath outstretched the earth, and placed on it the firm mountains, and rivers: and of every fruit He hath placed on it two kinds: He causeth the night to enshroud the day. Verily in this are signs for those who reflect.
90	4	13	And in the earth are tracts of land of different natures,s though bordering on each other; and also vineyards, and seeds, and palm-trees springing several from the same root, and singly from distinct roots. They are watered with the same water, yet we render some of them more excellent than others to eat. Herein are surely signs unto people who understand.	s Some tracts being fruitful and others barren, some plain and others mountainous, some proper for corn and others for trees, &c.2 2 Idem.				And on the earth hard by each other are its various portions: gardens of grapes and corn, and palm trees single or clustered. Though watered by the same water, yet some make we more excellent as food than other: Verily in all this are signs for those who understand.
90	5	13	If thou dost wonder at the infidels denying the resurrection, surely wonderful is their saying, After we shall have been reduced to dust, shall we be restored in a new creature?		Kitáb-i-Íqán, part II, paragraph 121, p. 115 link Gems of Divine Mysteries, p. 46, paragraph 62 link	If ever thou dost marvel, marvellous surely is their saying, 'What! When we have become dust, shall we be restored in a new creation?' BWC: If ever thou dost marvel, marvellous surely is their saying, 'What! When we have become dust and mouldering bones, shall we be restored in a new creation.’		If ever thou dost marvel, marvellous surely is their saying, "What! when we have become dust, shall we be restored in a new creation?"
90	6	13	These are they who believe not in their LORD: these shall have collars on their necks,t and these shall be the inhabitants of hell fire: therein shall they abide for ever.	t The collar here mentioned is an engine something like a pillory, but light enough for the criminal to walk about with. Besides the hole to fix it on the neck, there is another for one of the hands, which is thereby fastened to the neck.3 And in this manner the Mohammedans suppose the reprobates will appear at the day of judgment.4 Some understand this passage figuratively, of the infidels being bound in the chains of error and obstinacy.5 3 Vide Chardin, Voy. de Perse, tom. ii. p. 220. 4 See cap. 5, p. 81. 5 Al Beidâwi.				These are they who in their Lord believe not: these! the collars shall be on their necks; and these shall be inmates of the fire, to abide therein for aye.
90	7	13	They will ask of thee to hasten evil rather than good:u although there have already been examples of the divine vengeance before them. Thy LORD is surely endued with indulgence towards men, notwithstanding their iniquity; but thy LORD is also severe in punishing.	u Provoking and daring thee to call down the divine vengeance on them for their impenitency.				To hasten evil rather than good will they challenge thee: but, before their time have been like examples. Full, truly, of mercy is thy Lord unto men, despite their sins; but verily, thy Lord is right vehement to punish.
90	8	13	The infidels say, Unless a sign be sent down unto him from his LORD, we will not believe. Thou art commissioned to be a preacher only, and not a worker of miracles: and unto every people hath a director been appointed.					And they who believe not say: "If a sign from his Lord be not sent down to him . . . !" Thou art a warner only. And every people hath its guide.
90	9	13	GOD knoweth what every female beareth in her womb; and what the wombs want or exceed of their due time, or number of young. With him is everything regulated according to a determined measure.					God knoweth the burden of every female, and how much their wombs lessen and enlarge: with Him everything is by measure:
90	10	13	He knoweth that which is hidden, and that which is revealed. He is the great, the most high.					Knower of the Hidden and the Manifest! the Great! the Most High!
90	11	13	He among you who concealeth his words, and he who proclaimeth them in public; he also who seeketh to hide himself in the night, and he who goeth forth openly in the day, is equal in respect to the knowledge of God.					Alike to Him is that person among you who concealeth his words, and he that telleth them abroad: he who hideth him in the night, and he who cometh forth in the day.
90	12	13	Each of them hath angels mutually succeeding each other, before him, and behind him; they watch him by the command of GOD.x Verily GOD will not change his grace which is in men, until they change the disposition in their souls by sin. When GOD willeth evil on a people there shall be none to avert it; neither shall they have any protector beside him.	x See the Prelim. Disc. Sect. IV. p. 56.				Each hath a succession of Angels before him and behind him, who watch over him by God's behest. Verily, God will not change his gifts to men, till they change what is in themselves: and when God willeth evil unto men, there is none can turn it away, nor have they any protector beside Him.
90	13	13	It is he who causeth the lightning to appear unto you, to strike fear, and to raise hope,y and who formeth the pregnant clouds.	y Thunder and lightning being the sign of approaching rain; a great blessing, in the eastern countries more especially.	Summons of the Lord of Hosts (Lawh-i-Fu’ád) link			He it is who maketh the lightning to shine unto you; for fear and hope: and who bringeth up the laden clouds.
90	14	13	The thunder celebrateth his praise,z and the angels also, for fear of him. He sendeth his thunderbolts, and striketh therewith whom he pleaseth, while they dispute concerning GOD;a for he is mighty in power.	z Or causeth those who hear it to praise him. Some commentators tell us that by the word thunder, in this place, is meant the angel who presides over the clouds, and drives them forwards with twisted sheets of fire.6 6 Idem, Jallalo’ddin. a This passage was revealed on the following occasion: Amer Ebn al Tofail and Arbad Ebn Rabîah, the brother of Labîd, went to Mohammed with an intent to kill him; and Amer began to dispute with him concerning the chief points of his doctrine, while Arbad, taking a compass, went behind him to dispatch him with his sword; but the prophet, perceiving his design, implored GOD’S protection; whereupon Arbad was immediately struck dead by thunder, and Amer was struck with a pestilential boil, of which he died in a short time, in a miserable condition.7 Jallalo’ddin, however, tells another story saying that Mohammed, having sent one to invite a certain man to embrace his religion, the person put this question to the missionary, Who is this apostle, and what is God? Is he of gold, or of silver, or of brass? Upon which a thunderbolt struck off his skull, and killed him. 7 Al Beidâwi. Vide Golii. not. in Adagia Arab. adject. ad Gram Erpenii, p. 99.				And the THUNDER uttereth his praise, and the Angels also, for awe of Him: and he sendeth his bolts and smiteth with them whom he will2 while they are wrangling about God! Mighty is he in prowess.	2 This is said by the traditionists and commentators generally, to refer to Amir and Arbad ben Kais, who in the year 9 or 10 conspired against Muhammad's life, and were struck dead by lightning. See the authorities in Nöld. p. 120: Weil, 256; Caussin, iii. 295. But this explanation may have been suggested by the words of the text, which must, if the comment be correct, have been revealed at Medina.
90	15	13	It is he who ought of right to be invoked; and the idols, which they invoke besides him, shall not hear them at all; otherwise than as he is heard, who stretcheth forth his hands to the water that it may ascend to his mouth, when it cannot ascend thither: the supplication of the unbelievers is utterly erroneous.					Prayer is His of right: but these deities to whom they pray beside Him give them no answer, otherwise than as he is answered who stretcheth forth his hands to the water that it may reach his mouth, when it cannot reach it! The prayer of the Infidels only wandereth, and is lost.
90	16	13	Whatsoever is in heaven and on earth worshippeth GOD, voluntarily or of force;b and their shadows also, morning and evening.c	b The infidels and devils themselves being constrained to humble themselves before him, though against their will, when they are delivered up to punishment. c This is an allusion to the increasing and diminishing of the shadows, according to the height of the sun; so that, when they are the longest, which is in the morning and the evening, they appear prostrate on the ground, in the posture of adoration.				And unto God doth all in the Heavens and on the Earth bow down in worship, willingly or by constraint: their very shadows also morn and even!
90	17	13	Say, Who is the LORD of heaven and earth? Answer, GOD. Say, Have ye, therefore, taken unto yourselves protectors beside him, who are unable either to help, or to defend themselves from hurt? Say, Shall the blind and the seeing be esteemed equal? or shall darkness and light be accounted the same? or have they attributed companions unto GOD who have created as he hath created, so that their creation bear any resemblance unto his? Say, GOD is the creator of all things; he is the one, the victorious God.		The Secret of Divine Civilization, p. 33 link	MG: is the darkness equal with the light?		SAY: Who is Lord of the Heavens and of the Earth? SAY: God. SAY: Why then have ye taken beside Him protectors, who even for their own selves have no power for help or harm? SAY: What! shall the blind and the seeing be held equal? Shall the darkness and the light be held equal? Or have they given associates to God who have created as He hath created, so that their creation appear to them like His? SAY: God is the Creator of all things! He is the One! the Conquering!
90	18	13	He causeth water to descend from heaven, and the brooks flow according to their respective measure, and the floods bear the floating froth: and from the metals which they melt in the fire, seeking to cast ornaments or vessels for use, there ariseth a scum like unto it. Thus GOD setteth forth truth and vanity. But the scum is thrown off, and that which is useful to mankind remaineth on the earth. Thus doth GOD put forth parables. Unto those who obey their LORD shall be given the most excellent reward: but those who obey him not, although they were possessed of whatever is in the whole earth and as much more, they would give it all for their ransom. These will be brought to a terrible account: their abode shall be hell; an unhappy couch shall it be!			BWC: As to the foam, it is quickly gone: and as to what is useful to man, it remaineth on the earth.	Bahíyyih Khánum, V. Letters of the Greatest Holy Leaf, no. 33, p. 131 link	He sendeth down the rain from Heaven: then flow the torrents in their due measure, and the flood beareth along a swelling foam. And from the metals which are molten in the fire for the sake of ornaments or utensils, a like scum ariseth. In this way doth God depict (set forth) truth and falsehood. As to the foam, it is quickly gone: and as to what is useful to man, it remaineth on the earth. Thus doth God set forth comparisons! To those who respond to their Lord shall be an excellent reward; but those who respond not to his call, had they all that the earth containeth twice over, they would surely give it for their ransom. Evil their reckoning! and Hell their home! And wretched the bed!
90	19	13	Shall he, therefore, who knoweth that what hath been sent down unto thee from thy LORD, is truth, be rewarded as he who is blind? The prudent only will consider;					Shall he then who knoweth that what hath been sent down to thee from thy Lord is the truth, act like him who is blind? Men of insight only will bear this in mind,
90	20	13	who fulfil the covenant of GOD, and break not their contract;					Who fulfil their pledge to God, and break not their compact:
90	21	13	and who join that which GOD hath commanded to be joined,d and who fear their LORD, and dread an ill account;	d By believing in all the prophets, without exception, and joining thereto the continual practice of their duty, both towards GOD and man.1 1 Idem, Jallalo’ddin, Yahya.				And who join together what God hath bidden to be joined, and who fear their Lord, and dread an ill reckoning;
90	22	13	and who persevere out of a sincere desire to please their LORD, and observe the stated times of prayer, and give alms out of what we have bestowed on them, in secret and openly, and who turn away evil with good: the reward of these shall be paradise,					And who, from desire to see the face of their Lord, are constant amid trials, and observe prayer and give alms, in secret and openly, out of what we have bestowed upon them, and turn aside evil by good: for these is the recompense of that abode,
90	23	13	gardens of eternal abode,e which they shall enter, and also whoever shall have acted uprightly, of their fathers, and their wives, and their posterity: and the angels shall go in unto them by every gate,	e Literally, gardens of Eden. See chapter 9, p. 143.				Gardens of Eden–into which they shall enter together with the just of their fathers, and their wives, and their descendants: and the angels shall go in unto them at every portal:
90	24	13	saying, Peace be upon you, because ye have endured with patience; how excellent a reward is paradise!					"Peace be with you!" say they, "because ye have endured all things!" Charming the recompense of their abode!
90	25	13	But as for those who violate the covenant of GOD, after the establishment thereof, and who cut in sunder that which GOD hath commanded to be joined, and act corruptly in the earth, on them shall a curse fall, and they shall have a miserable dwelling in hell.					But those who, after having contracted it, break their covenant with God, and cut asunder what God hath bidden to be united, and commit misdeeds on the earth, these, a curse awaiteth them, and an ill abode!
90	26	13	GOD giveth provision in abundance unto whom he pleaseth, and is sparing unto whom he pleaseth. Those of Mecca rejoice in the present life; although the present life, in respect of the future, is but a precarious provision.					God is open-handed with supplies to whom he will, or is sparing. They rejoice in the life that now is, but this present life is but a passing good, in respect of the life to come!3	3 Thus, "one hour of bliss in the world to come is better than all life in this world." Mischnah Aboth, iv. 17. Comp. Sura [cxiii.] ix. 38.
90	27	13	The infidels say, Unless a sign be sent down unto him from his LORD, we will not believe. Answer, Verily, GOD will lead into error whom he pleaseth, and will direct unto himself him who repenteth,					And they who believe not say, "Unless a sign be sent down to him from his Lord. . . ." SAY: God truly will mislead whom he will; and He will guide to Himself him who turneth to Him,
90	28	13	and those who believe, and whose hearts rest securely in the meditation of GOD; shall not men's hearts rest securely in the meditation of GOD? They who believe and do that which is right shall enjoy blessedness, and partake of a happy resurrection.		Memorials of the Faithful (within pp. 49-54, Nabíl of Qá’in) link Memorials of the Faithful (Áqá Ibráhím-i-Isfahani and His Brothers, within pp. 77-81) link Memorials of the Faithful (Áqá Muhammad-Ibrahim, within pp. 81-83) link Memorials of the Faithful (within pp. 148-150, Mírzá Mustafá Naráqí) link Memorials of the Faithful (within pp. 150-154, Zaynu’l-Muqarrabín) link	MG: Blessedness awaiteth him and a goodly home... MG: Truly in the remembrance of God are the hearts set at rest. MG: Blessings be unto him, and a goodly home. MG: Blessedness be his, and a goodly home.		Those who believe, and whose hearts rest securely on the thought of God. What! Shall not men's hearts repose in the thought of God? They who believe and do the things that be right–blessedness awaiteth them, and a goodly home.
90	29	13	Thus have we sent thee to a nation which other nations have preceded unto whom prophets have likewise been sent, that thou mayest rehearse unto them that which we have revealed unto thee, even while they believe not in the merciful God. Say unto them, He is my LORD; there is no GOD but he: in him do I trust, and unto him must I return.					Thus have we sent thee to a people whom other peoples have preceded, that thou mightest rehearse to them our revelations to thee. Yet they believe not on the God of Mercy.4 SAY: He is my Lord. There is no God but He. In Him do I put my trust. To Him must I return.	4 See Sura xvii. 109. This verse is said to have been occasioned by the refusal of the Meccans at Hudaibiya to adopt the formula prescribed by Muhammad–In the Name of the God of Mercy, the Merciful–declaring that they knew not who the God of Mercy (Arrahman) was. This was in Hej. 6. See n. p. 173.
90	30	13	Though a Koran were revealed by which mountains should be removed, or the earth cleaved in sunder, or the dead be caused to speak,f it would be in vain. But the matter belongeth wholly unto GOD. Do not, therefore, the believers know, that if GOD pleased, he would certainly direct all men?	f These are miracles which the Koreish required of Mohammed; demanding that he would, by the power of his Korân, either remove the mountains from about Mecca, that they might have delicious gardens in their room, or that he would oblige the wind to transport them, with their merchandise, to Syria (according to which tradition, the words here translated, or the earth cleaved in sunder, should be rendered, or the earth be travelled over in an instant); or else raise to life Kosai Ebn Kelâb,1 and others of their ancestors, to bear witness to him; whereupon this passage was revealed. 1 See cap. 8, p. 128, note f.				If there were a Koran by which the mountains could be set in motion, or the earth cleft, or the dead be made to speak ! But all sovereignty is in the hands of God. Do then believers doubt5 that had He pleased God would certainly have guided all men aright?	5 Lit. despair.
90	31	13	Adversity shall not cease to afflict the unbelievers for that which they have committed, or to sit down near their habitations,g until GOD'S promise come;h for GOD is not contrary to the promise.	g It is supposed by some that these words are spoken to Mohammed, and then they must be translated in the second person, Nor shall thou cease to sit down, &c. For they say this verse relates to the idolaters of Mecca, who were afflicted with a series of misfortunes for their ill-usage of their prophet, and were also continually annoyed and harassed by his parties, which frequently plundered their caravans and drove off their cattle, himself sitting down with his whole army near the city in the expedition of al Hodeibîya.2 2 Al Beidâwi. h i.e., Till death and the day of judgment overtake them; or, according to the exposition in the preceding note, until the taking of Mecca.3 3 Idem.				Misfortune shall not cease to light on the unbelievers for what they have done, or to take up its abode hard by their dwellings, until the threat of God come to pass. Verily, God will not fail his plighted word.
90	32	13	Apostles before thee have been laughed to scorn; and I permitted the infidels to enjoy a long and happy life: but afterwards I punished them; and how severe was the punishment which I inflicted on them!					Before thee indeed have apostles been mocked at; but though I bore long with the unbelievers, at last I seized upon them;–and how severe was my punishment!
90	33	13	Who is it, therefore, that standeth over every soul, to observe that which it committeth? They attribute companions unto GOD. Say, Name them: will ye declare unto him that which he knoweth not in the earth? or will ye name them in outward speech only?i But the deceitful procedure of the infidels was prepared for them; and they are turned aside from the right path: for he whom GOD shall cause to err, shall have no director.	i That is, calling them the companion of GOD, without being able to assign any reason, or give any proof why they deserve to be sharers in the honour and worship due from mankind to him.4 4 Idem.				Who is it then that is standing over every soul to mark its actions? Yet have they set up associates with God. SAY: Name them. What! Would ye inform God of that which He knoweth not on the Earth? Or are they not a mere empty name? But prepared of old for the infidels was this fraud of theirs; and they are turned aside from the path; and whom God causeth to err, no guide shall there be for him!
90	34	13	They shall suffer a punishment in this life; but the punishment of the next shall be more grievous: and there shall be none to protect them against GOD.					Chastisement awaiteth them in this present life, and more grievous shall be the chastisement of the next: and none shall screen them from God.
90	35	13	This is the description of paradise, which is promised to the pious. It is watered by rivers; its food is perpetual, and its shade also: this shall be the reward of those who fear God. But the reward of the infidels shall be hell fire.					A picture of the Paradise which God hath promised to them that fear Him. The rivers flow beneath its bowers: its food and its shades are perpetual. This is the reward of those who fear God; but the reward of the unbelievers is the Fire.
90	36	13	Those to whom we have given the scriptures, rejoice at what hath been revealed unto thee.k Yet there are some of the confederates who deny part thereof.l Say unto them, Verily I am commanded to worship GOD alone; and to give him no companion: upon him do I call, and unto him shall I return.	k viz., The first proselytes to Mohammedism from Judaism and Christianity; or the Jews and Christians in general, who were pleased to find the Korân so consonant to their own scriptures.5 5 See cap. 3, p. 52. l That is, such of them as had entered into a confederacy to oppose Mohammed; as did Caab Ebn al Ashraf, and the Jews who followed him, and al Seyid al Najrâni, al Akib, and several other Christians; who denied such parts of the Korân as contradicted their corrupt doctrines and traditions.6 6 Idem.				They to whom we have given the Book rejoice6 in what hath been sent down to thee; yet some are banded together who deny a part of it. SAY: I am commanded to worship God, and not to associate any creature with Him. On Him do I call, and to Him shall I return.	6 That is, the Jews, who at this period of Muhammad's prophetic function, must have been highly gratified at the strong leaning towards, and respect for, their Scriptures and Histories, which shews itself increasingly in the later Meccan Suras.
90	37	13	To this purpose have we sent down the Koran a rule of judgment, in the Arabic language. And verily, if thou follow their desires, after the knowledge which hath been given thee, there shall be none to defend or protect thee against GOD.					Thus, then, as a code in the Arabic tongue have we sent down the Koran; and truly, if after the knowledge that hath reached thee thou follow their desires, thou shalt have no guardian nor protector against God.
90	38	13	We have formerly sent apostles before thee, and bestowed on them wives and children;m and no apostle had the power to come with a sign, unless by the permission of GOD. Every age hath its book of revelation:	m As we have on thee. This passage was revealed in answer to the reproaches which were cast on Mohammed, on account of the great number of his wives. For the Jews said that if he was a true prophet, his care and attention would be employed about something else than women and the getting of children.7 It may be observed that it is a maxim of the Jews that nothing is more repugnant to prophecy than carnality.8 7 Jallalo’ddin, Yahya. 8 Vide Maimon. More Nev. part ii. c. 36, &c.				Apostles truly have we already sent before thee, and wives and offspring have we given them. Yet no apostle had come with miracles unless by the leave of God. To each age its Book.
90	39	13	GOD shall abolish and shall confirm what he pleaseth. With him is the original of the book.n	n Literally, the mother of the book; by which is meant the preserved table, from which all the written revelations which have been from time to time published to mankind, according to the several dispensations, are transcripts.	Kitáb-i-Íqán, part II, paragraph 155, p. 147 link	What He pleaseth will God abrogate or confirm: for with Him is the Source of Revelation.		What He pleaseth will God abrogate or confirm: for with Him is the source of revelation.7	7 Lit. Mother, or Prototype of the Book. Either God's knowledge or Prescience, or the fabled preserved tablet, on which is written the original of the Koran, and all God's decrees. The Jews have a tradition that the Law existed before the Creation. Midr. Jalkut, 7.
90	40	13	Moreover, whether we cause thee to see any part of that punishment wherewith we have threatened them, or whether we cause thee to die before it be inflicted on them, verily unto thee belongeth preaching only, but unto us inquisition.					Moreover, whether we cause thee to see the fulfilment of part of our menaces, or whether we take thee hence, verily, thy work is preaching only, and ours to take account.
90	41	13	Do they not see that we come into their land, and straighten the borders thereof, by the conquests of the true believers? When GOD judgeth, there is none to reverse his judgment: and he will be swift in taking an account.					See they not that we come into their land and cut short its borders?8 God pronounceth a doom, and there is none to reverse his doom. And swift is He to take account.	8 That is, the progressive conquests of the Muslims trench more and more on the territories of the idolatrous Arabians.
90	42	13	Their predecessors formerly devised subtle plots against their prophets; but GOD is master of every subtle device. He knoweth that which every soul deserveth: and the infidels shall surely know, whose will be the reward of paradise.					Those who lived before them made plots: but all plotting is controlled by God: He knoweth the works of every one, and the infidels shall know whose will be the recompense of the abode.
90	43	13	The unbelieverso will say, Thou art not sent of God. Answer, GOD is a sufficient witness between me and you, and he who understandeth the scriptures.	o The persons intended in this passage, it is said, were the Jewish doctors.9 9 Al Beidâwi.				The infidels, moreover, will say; Thou art not sent of God. SAY: God is witness enough betwixt me and you, and, whoever hath knowledge of the Book.
76	0	14
76	0	14
76	0	14	CHAPTER XIV.					SURA XIV.–ABRAHAM, ON WHOM BE PEACE [LXXVI.]
76	0	14	ENTITLED, ABRAHAM;a REVEALED AT MECCA.	a Mention is made of this patriarch towards the end of the chapter.				MECCA.–52 Verses
76	0	14	IN THE NAME OF THE MOST MERCIFUL GOD.					In the Name of God, the Compassionate, the Merciful
76	1	14	AL. R.b This book have we sent down unto thee, that thou mayest lead men forth from darkness into light, by the permission of their LORD, into the glorious and laudable way.	b See the Prelim. Disc. Sect. III p. 46, &c.				ELIF. LAM. RA. This Book have we sent down to thee that by their Lord's permission thou mayest bring men out of darkness into light, into the path of the Mighty, the Glorious–
76	2	14	GOD is he unto whom belongeth whatsoever is in heaven and on earth: and woe be to the infidels, because a grievous punishment waiteth them;					Of God; to whom belongeth whatever is in the Heavens and whatever is on the Earth: and woe! for their terrible punishment, to the infidels,
76	3	14	who love the present life above that which is to come, and turn men aside from the way of GOD, and seek to render it crooked: these are in an error far distant from the truth.					Who love the life that now is, above that which is to come, and mislead from the way of God, and seek to make it crooked. These are in a far-gone error.
76	4	14	We have sent no apostle but with the language of his people, that he might declare their duty plainly unto them;c for GOD causeth to err whom he pleaseth, and directeth whom he pleaseth; and he is the mighty, the wise.	c That so they might not only perfectly and readily understand those revelations themselves, but might also be able to translate and interpret them unto others.1 1 Idem.				And in order that He might speak plainly to them, we have not sent any Apostle, save with the speech of his own people; but God misleadeth whom He will, and whom He will he guideth: and He is the Mighty, the Wise.
76	5	14	We formerly sent Moses with our signs, and commanded him saying, Lead forth thy people from darkness into light, and remind them of the favors of GOD:d verily therein are signs unto every patient and grateful person.	d Literally, the days of GOD; which may also be translated, the battles of GOD (the Arabs using the word day to signify a remarkable engagement, as the Italians do giornata, and the French, journée), or his wonderful acts manifested in the various success of former nations in their wars.2 2 Idem.	Tablets of Bahá’u’lláh Revelaed after the Kitáb-i-Aqdas (Tablet of Ishráqát, within pp. 99-134) link Tablets of Bahá’u’lláh Revelaed after the Kitáb-i-Aqdas, within pp. 256-259 link Gems of Divine Mysteries, p. 62, paragraph 86 link	BWC: Bring forth thy people from the darkness into the light and remind them of the days of God. BWC: Bring forth thy people from the darkness into the light and announce to them the days of God. BWC: Bring forth thy people from darkness into light and remind them of the days of God.		Of old did we send Moses with our signs: and said to him, "Bring forth thy people from the darkness into the light, and remind them of the days of God." Verily, in this are signs for every patient, grateful person:
76	6	14	And call to mind when Moses said unto his people, Remember the favor of GOD towards you, when he delivered you from the people of Pharaoh: they grievously oppressed you; and they slew your male children, but let your females live:e therein was a great trial from your LORD.	e See chapter 7, p. 117, &c.				When Moses said to his people, "Remember the kindness of God to you, when he rescued you from the family of Pharaoh who laid on you a cruel affliction, slaughtering your male children, and suffering only your females to live." In this was a sore trial from your Lord–
76	7	14	And when your LORD declared by the mouth of Moses, saying, If ye be thankful, I will surely increase my favors towards you; but if ye be ungrateful, verily my punishment shall be severe.					And when your Lord caused it to be heard that, "If we render thanks then will I surely increase you more and more: but if ye be thankless. . . . Verily, right terrible my chastisement."
76	8	14	And Moses said, If ye be ungrateful, and all who are in the earth likewise; verily GOD needeth not your thanks, though he deserveth the highest praise.					And Moses said, "If ye and all who are on the Earth be thankless, yet truly God is passing Rich, and worthy of all praise."
76	9	14	Hath not the history of the nations your predecessors reached you; namely, of the people of Noah, and of Ad, and of Thamud,f	f See ibid. p. 111, &c.				Hath not the story reached you of those who were before you, the people of Noah, and Ad, and Themoud,
76	10	14	and of those who succeeded them; whose number none knoweth except GOD? Their apostles came unto them with evident miracles; but they clapped their hands to their mouths out of indignation, and said, We do not believe the message with which ye pretend to be sent; and we are in a doubt concerning the religion to which ye invite us, as justly to be suspected.					And of those who lived after them? None knoweth them but God. When their prophets came to them with proofs of their mission, they put their hands on their mouths and said, "In sooth, we believe not your message; and in sooth, of that to which you bid us, we are in doubt, as of a thing suspicious."
76	11	14	Their apostles answered, Is there any doubt concerning GOD, the creator of heaven and earth? He inviteth you to the true faith that he may forgive you part of your sins,g and may respite your punishment, by granting you space to repent, until an appointed time.	g That is, such of them as were committed directly against GOD, which are immediately cancelled by faith, or embracing Islâm; but not the crimes of injustice, and oppression, which were committed against man:1 for to obtain remission of these last, besides faith, repentance and restitution, according to a man’s ability, are also necessary. 1 Al Beidâwi.				Their prophets said: "Is there any doubt concerning God, maker of the Heavens and of the Earth, who calleth you that He may pardon your sins, and respite you until an appointed time?"
76	12	14	They answered, Ye are but men, like unto us: ye seek to turn us aside from the gods which our fathers worshipped: wherefore bring us an evident demonstration by some miracle, that ye speak truth.					They said, "Ye are but men like us: fain would ye turn us from our fathers' worship. Bring us therefore some clear proof."
76	13	14	Their apostles replied unto them, We are no other than men like unto you; but GOD is bountiful unto such of his servants as he pleaseth: and it is not in our power to give you a miraculous demonstration of our mission,					Their Apostles said to them, "We are indeed but men like you. But God bestoweth favours on such of his servants as he pleaseth, and it is not in our power to bring you any special proof,
76	14	14	unless by the permission of GOD; in GOD therefore let the faithful trust.					But by the leave of God. In God therefore let the faithful trust.
76	15	14	And what excuse have we to allege, that we should not put our trust in GOD; since he hath directed us our paths? Wherefore we will certainly suffer with patience the persecution wherewith ye shall afflict us: in GOD therefore let those put their confidence who seek in whom to put their trust.					And why should we not put our trust in God, since He hath already guided us in our ways. We will certainly bear with constancy the harm you would do to us. In God let the trustful trust."
76	16	14	And those who believed not said unto their apostles, We will surely expel you out of our land; or ye shall return unto our religion. And their LORD spake unto them by revelation, saying, We will surely destroy the wicked doers;					And they who believed not said to their Apostles, "Forth from our land will we surely drive you, or, to our religion shall ye return." Then their Lord revealed to them, "We will certainly destroy the wicked doers,
76	17	14	and we will cause you to dwell in the earth, after them. This shall be granted unto him who shall dread the appearance at my tribunal, and shall fear my threatening.					And we shall certainly cause you to dwell in the land after them. This for him who dreadeth the appearance at my judgment-seat and who dreadeth my menace!"
76	18	14	And they asked assistance of God,h and every rebellious perverse person failed of success.	h The commentators are uncertain whether these were the prophets, who begged assistance against their enemies; or the infidels, who called for GOD’S decision between themselves and them; or both. And some suppose this verse has no connection with the preceding, but is spoken of the people of Mecca, who begged rain in a great drought with which they were afflicted at the prayer of their prophet, but could not obtain it.2 2 Idem.				Then sought they help from God, and every proud rebellious one perished:
76	19	14	Hell lieth unseen before him, and he shall have filthy wateri given him to drink:	i Which will issue from the bodies of the damned, mixed with purulent matter and blood.				Hell is before him: and of tainted water shall he be made to drink:
76	20	14	he shall sup it up by little and little, and he shall not easily let it pass his throat because of its nauseousness; death also shall come upon him from every quarter, yet he shall not die; and before him shall there stand prepared a grievous torment.					He shall sup it and scarce swallow it for loathing; and Death shall assail him on every side, but he shall not die: and before him shall be seen a grievous torment.
76	21	14	This is the likeness of those who believe not in their LORD. Their works are as ashes, which the wind violently scattereth in a stormy day: they shall not be able to obtain any solid advantage from that which they have wrought. This is an error most distant from truth.					A likeness of those who believe not in their Lord. Their works are like ashes which the wind scattereth on a stormy day: no advantage shall they gain from their works. This is the far-gone wandering.
76	22	14	Dost thou not see that GOD hath created the heavens and the earth in wisdom? If he please, he can destroy you, and produce a new creature in your stead:					Seest thou not that in truth1 hath God created the Heavens and the Earth? Were such his pleasure He could make you pass away, and cause a new creation to arise.	1 See Sura [lxxxiv.] x. 5.
76	23	14	neither will this be difficult with GOD.		The Secret of Divine Civilization, p. 17 link	MG: Neither will this be difficult with God.		And this would not be hard for God.
76	24	14	And they shall all come forth into the presence of GOD at the last day: and the weak among them shall say unto those who behaved themselves arrogantly,j Verily we were your followers on earth; will ye not therefore avert from us some part of the divine vengeance?	j i.e., The more simple and inferior people shall say to their teachers and princes who seduced them to idolatry, and confirmed them in their obstinate infidelity.	Kitáb-i-Íqán, part I, paragraph 22, p. 23 link	Seest thou not to what God likeneth a good word? To a good tree; its root firmly fixed, and its branches reaching unto heaven: yielding its fruit in all seasons.		All mankind shall come forth before God; and the weak shall say to the men of might, "Verily, we were your followers: will ye not then relieve us of some part of the vengeance of God?"
76	25	14	They shall answer, If GOD had directed us aright, we had certainly directed you.k It is equal unto us whether we bear our torments impatiently, or whether we endure them with patience: for we have no way to escape.	k That is, We made the same choice for you, as we did for ourselves: and had not GOD permitted us to fall into error, we had not seduced you.				They shall say, "If God had guided us, we surely had guided you. It is now all one whether we be impatient, or endure with patience. We have no escape."
76	26	14	And Satan shall say, after judgment shall have been given, Verily GOD promised you a promise of truth: and I also made you a promise; but I deceived you. Yet I had not any power over you to compel you;					And after doom hath been given, Satan shall say, "Verily, God promised you a promise of truth: I, too, made you a promise, but I deceived you. Yet I had no power over you:
76	27	14	but I called you only, and ye answered me: wherefore accuse not me, but accuse yourselves.l I cannot assist you; neither can ye assist me. Verily I do now renounce your having associated me with God heretofore.m A grievous punishment is prepared for the unjust.	l Lay not the blame on my temptations, but blame your own folly in obeying and trusting in me, who had openly professed myself your irreconcilable enemy. m Or I do now declare myself clear of your having obeyed me, preferably to GOD, and worshipped idols at my instigation. Or the words may be translated, I believed not heretofore in that Being with whom ye did associate me; intimating his first disobedience in refusing to worship Adam at GOD’S command.1 1 Idem.				But I only called you and ye answered me. Blame not me then, but blame yourselves: I cannot aid you, neither can ye aid me. I never believed that I was His equal with whom ye joined me."2 As for the evil doers, a grievous torment doth await them.	2 Lit. I truly renounce your having associated me (with God) heretofore.
76	28	14	But they who shall have believed and wrought righteousness shall be introduced into gardens, wherein rivers flow, they shall remain therein forever, by the permission of their LORD; and their salutation therein shall be, Peace!n	n See chapter 10, p. 151.				But they who shall have believed and done the things that be right, shall be brought into gardens beneath which the rivers flow: therein shall they abide for ever by the permission of their Lord: their greeting therein shall be "Peace."
76	29	14	Dost thou not see how GOD putteth forth a parable; representing a good word, as a good tree, whose root is firmly fixed in the earth, and whose branches reach unto heaven;			BWC: its root firmly fixed, and its branches in the heavens.'	Bahíyyih Khánum, V. Letters of the Greatest Holy Leaf, no. 33, p. 131 link	Seest thou not to what God likeneth a good word?3 To a good tree: its root firmly fixed, and its branches in the Heaven:	3 The preaching and the profession of Islam. Comp. Ps. i. 3, 4.
76	30	14	which bringeth forth its fruit in all seasons, by the will of its LORD? GOD propoundeth parables unto men, that they may be instructed.					Yielding its fruit in all seasons by the will of its Lord. God setteth forth these similitudes to men that haply they may reflect.
76	31	14	And the likeness of an evil word is as an evil tree; which is torn up from the face of the earth, and hath no stability.o	o What is particularly intended in this passage by the good word, and the evil word, the expositors differ. But the first seems to mean the profession of GOD’S unity; the inviting others to the true religion, or the Korân itself; and the latter, the acknowledging a plurality of gods, the seducing of others to idolatry, or the obstinate opposition of GOD’S prophets.2 2 Idem, Jallalo’ddin.				And an evil word is like an evil tree torn up from the face of the earth, and without strength to stand.
76	32	14	GOD shall confirm them who believe, by the steadfast word of faith, both in this life and in that which is to come:p but GOD shall lead the wicked into error; for GOD doth that which he pleaseth.	p Jallalo’ddin supposes the sepulchre to be here understood; in which place when the true believers come to be examined by the two angels concerning their faith, they will answer properly and without hesitation; which the infidels will not be able to do.3 3 See the Prelim. Disc. Sect. IV. p. 59.	Summons of the Lord of Hosts (Súriy-Haykal, paragraph 241) link	doeth as He willeth		Those who believe shall God stablish by his steadfast word both in this life and in that which is to come: but the wicked shall He cause to err: God doth his pleasure.
76	33	14	Hast thou not considered those who have changed the grace of GOD to infidelity,q and cause their people to descend into the house of perdition,	q That is, who requite his favours with disobedience and incredulity. Or, whose ingratitude obliged GOD to deprive them of the blessings he had bestowed on them; as he did the Meccans, who though GOD had placed them in the sacred territory, and given them the custody of the Caaba, and abundant provision of all necessaries and conveniences of life, and had also honoured them by the mission of Mohammed, yet in return for all this became obstinate unbelievers, and persecuted his apostle; for which they were not only punished by a famine of seven years, but also by the loss and disgrace they sustained at Bedr; so that they who had before been celebrated for their prosperity, were not stripped of that, and become conspicuous only for their infidelity.4 If this be the drift of the passage, it could not have been revealed at Mecca, as the rest of the chapter is agreed to be; wherefore some suppose this verse and the next to have been revealed at Medina. 4 Al Beidâwi.	Tablets of Bahá’u’lláh Revelaed after the Kitáb-i-Aqdas (Tablet of Ishráqát, within pp. 99-134) link	BWC: those who have bartered away heavenly blessings for disbelief and have chosen for their people the abode of perdition.		Hast thou not beholden those who repay the goodness of God with infidelity, and sink their people into the abode of perdition–
76	34	14	namely, into hell? They shall be thrown to burn therein; and an unhappy dwelling shall it be.					Hell? Therein shall they be burned; and wretched the dwelling!
76	35	14	They also set up idols as co-partners with GOD, that they might cause men to stray from his path. Say, unto them, Enjoy the pleasures of this life for a time; but your departure hence shall be into hell fire.					They set up compeers with God in order to mislead man from his way. SAY: Enjoy your pleasures yet awhile, but assuredly, your going hence shall be into the fire.
76	36	14	Speak unto my servants who have believed, that they be assiduous at prayer, and give alms out of that which we have bestowed on them, both privately and in public; before the day cometh, wherein there shall be no buying nor selling, neither any friendship.					Speak to my servants who have believed, that they observe prayer, and give alms of that with which we have supplied them, both privately and openly, ere the day come when there shall be neither traffic nor friendship.
76	37	14	It is GOD who hath created the heavens and the earth; and causeth water to descend from heaven, and by means thereof produceth fruits for your sustenance: and by his command he obligethr the ships to sail in the sea for your service; and he also forceth the rivers to supply your uses: he likewise compelleth the sun and the moon, which diligently perform their courses, to serve you; and hath subjected the day and the night to your service. He giveth you of everything which ye ask him; and if ye attempt to reckon up the favors of GOD, ye shall not be able to compute the same. Surely man is unjust and ungrateful.	r The word used here, and in the following sentences, is sakhkhara, which signifies forcibly to press into any service.1 1 See chapter 2, p. 17, note c.				It is God who hath created the Heavens and the Earth, and sendeth down water from the Heaven, and so bringeth forth the fruits for your food: And He hath subjected to you the ships, so that by His command, they pass through the sea; and He hath subjected the rivers to you: and He hath subjected to you the sun and the moon in their constant courses: and He hath subjected the day and the night to you: of everything which ye ask Him, giveth He to you; and if ye would reckon up the favours of God, ye cannot count them! Surely man is unjust, ungrateful!
76	38	14	Remember when Abraham said, O LORD, make this lands a place of security; and grant that I and my childrent may avoid the worship of idols;	s viz., The territory of Mecca. See the Prelim. Disc. Sect. IV. t This prayer, it seems, was not heard as to all his posterity, particularly as to the descendants of Ismael; though some pretend that these latter did not worship images, but only paid a superstitious veneration to certain stones, which they set up and compassed, as representations of the Caaba.2 2 Al Beidâwi. See the Prelim. Disc. Sect. I. p. 13-16.				ABRAHAM said, "O Lord make this land secure, and turn aside me and my children from serving idols:
76	39	14	for they, O LORD, have seduced a great number of men. Whoever therefore shall follow me, he shall be of me; and whosoever shall disobey me, verily thou wilt be gracious and merciful.u	u That is, by disposing him to repentance. But Jallalo’ddin supposes these words were spoken by Abraham before he knew that GOD would not pardon idolatry.				For many men, O my Lord, have they led astray. But whosoever shall follow me, he truly shall be of me; and whosoever shall disobey me. . . . Thou truly art Gracious, Merciful.
76	40	14	O LORD, I have caused some of my offspringx to settle in an unfruitful valley, near the holy house, O LORD, that they may be constant at prayer. Grant, therefore, that the hearts of some meny may be affected with kindness toward them; and do thou bestow on them all sorts of fruits,z that they may give thanks.	x i.e., Ismael and his posterity. The Mohammedans say, that Hagar, his mother, belonged to Sarah, who gave her to Abraham; and that, on her bearing him this son, Sarah became so jealous of her, that she prevailed on her husband to turn them both out of doors; whereupon he sent them to the territory of Mecca, where GOD caused the fountain of Zemzem to spring forth for their relief, in consideration of which the Jorhamites, who were the masters of the country, permitted them to settle among them.3 3 Idem. y Had he said the hearts of men, absolutely, the Persians and the Romans would also have treated them as friends; and both the Jews and Christians would have made their pilgrimages to Mecca.4 4 Idem, Jallalo’ddin. z This part of the prayer was granted; Mecca being so plentifully supplied, that the fruits of spring, summer, and autumn, are to be found there at one and the same time.5 5 Idem.				O our Lord! verily I have settled some of my offspring in an unfruitful valley, nigh to thy holy house;4 O our Lord, that they may strictly observe prayer! Make thou therefore the hearts of men to yearn toward them, and supply them with fruits that they may be thankful.	4 The Caaba.
76	41	14	O LORD, thou knowest whatsoever we conceal, and whatsoever we publish; for nothing is hidden from GOD, either on earth or in heaven. Praise be unto GOD, who hath given me, in my old age, Israel and Isaac: for my LORD is the hearer of supplication.					O our Lord! thou truly knowest what we hide and what we bring to light; nought on earth or in heaven is hidden from God. Praise be to God who hath given me, in my old age, Ismael and Isaac! My Lord is the hearer of prayer.
76	42	14	O LORD, grant that I may be an observer of prayer, and a part of my posterity also,a O LORD, and receive my supplication. O LORD, forgive me, and my parents,b and the faithful, on the day whereon an account shall be taken.	a For he knew by revelation that somme of them would be infidels. b Abraham put up this petition to GOD before he knew that his parents were the enemies of GOD.6 Some suppose his mother was a true believer, and therefore read it in the singular, and my father. Others fancy that by his parents the patriarch here means Adam and Eve.7 6 See chapter 9, p. 148. 7 Jallalo’ddin, Al Beidâwi.	Memorials of the Faithful (pp. 180-191, Shamsu'd-Duhá) link			Lord! grant that I and my posterity may observe prayer. O our Lord! and grant this my petition. O our Lord! forgive me and my parents and the faithful, on the day wherein account shall be taken."
76	43	14	Think not, O prophet, that GOD is regardless of what the ungodly do. He only deferreth their punishment unto the day whereon men's eyes shall be fixed:					Think thou not that God is regardless of the deeds of the wicked. He only respiteth them to the day on which all eyes shall stare up with terror:
76	44	14	they shall hasten forward, at the voice of the angel calling to judgment, and shall lift up their heads; they shall not be able to turn their sight from the object whereon it shall be fixed, and their hearts shall be void of sense, through excessive terror. Wherefore do thou threaten men with the day, whereon their punishment shall be inflicted on them,					They hasten forward in fear; their heads upraised in supplication; their looks riveted; and their hearts a blank. Warn men therefore of the day when the punishment shall overtake them,
76	45	14	and whereon those who have acted unjustly shall say, O LORD, give us respite unto a term near at hand;					And when the evil doers shall say, "O our Lord! respite us yet a little while:5	5 Lit. to a term near at hand.
76	46	14	and we will obey thy call, and we will follow thy apostles. But it shall be answered unto them, Did ye not swear heretofore, that no reverse should befall you?c	c That is, That ye should not taste of death, but continue in this world for ever; or that ye should not after death be raised to judgment.1 1 Iidem, Al Zamakhshari, Yahya.				To thy call will we make answer; thine Apostles will we follow." "Did ye not once swear that no change should befal you?
76	47	14	yet ye dwelt in the dwellings of those who had treated their own souls unjustly;d and it appeared plainly unto you how we had dwelt with them;e and we propounded their destruction as examples unto you. They employ their utmost subtlety to oppose the truth; but their subtlety is apparent unto GOD, who is able to frustrate their designs; although their subtlety were so great, that the mountains might be moved thereby.	d viz., Of the Adites and Thamûdites. e Not only by the histories of those people revealed in the Korân, but also by the monuments remaining of them (as the houses of the Thamûdites, and the traditions preserved among you of the terrible judgments which befell them.				Yet ye dwelt in the dwellings of those6 who were the authors of their undoing7 and it was made plain to you how we had dealt with them; and we held them up to you as examples. They plotted their plots: but God could master their plots, even though their plots had been so powerful as to move the mountains."	6 Of the anciently destroyed cities of Themoud, Ad, etc. 7 Lit. were unjust to their own souls.
76	48	14	Think not, therefore, O prophet, that GOD will be contrary to his promise of assistance, made unto his apostles; for GOD is mighty, able to avenge.					Think not then that God will fail his promise to his Apostles: aye! God is mighty, and Vengeance is His.
76	49	14	The day will come, when the earth shall be changed into another earth, and the heavens into other heavens;f and men shall come forth from their graves to appear before the only, the mighty GOD.	f This the Mohammedans suppose will come to pass at the last day; the earth becoming white and even, or, as some will have it, of silver; and the heavens of gold.2 2 Iidem. Vide Prelim. Disc. Sect. IV, p. 67.	Kitáb-i-Íqán, part I, paragraph 49, p. 47 link Gems of Divine Mysteries, p. 61, paragraph 85 link	On the day when the earth shall be changed into other earth. BWC: On the day when the earth shall be changed into another earth.		On the day when the Earth shall be changed into another Earth, and the Heavens also, men shall come forth unto God, the Only, the Victorious.
76	50	14	And thou shalt see the wicked on that day bound together in fetters:					And thou shalt see the wicked on that day linked together in chains–
76	51	14	their inner garments shall be of pitch, and fire shall cover their faces; that GOD may reward every soul according to what it shall have deserved; for GOD is swift in taking an account.					Their garments of pitch, and fire shall enwrap their faces that God may reward every soul as it deserveth; verily God is prompt to reckon.
76	52	14	This is a sufficient admonition unto men, that they may be warned thereby, and that they may know that there is but one GOD; and that those who are endued with understanding may consider.					This is a message for mankind, that they may thereby be warned: and that they may know that there is but one God; and that men of understanding may ponder it.
57	0	15
57	0	15
57	0	15	CHAPTER XV.					SURA XV.–HEDJR1 [LVII.]	1 Hedjr, a valley in the route between Medina and Syria, originally the country of the Themoudites.
57	0	15	ENTITLED, AL HEJR;g REVEALED AT MECCA.	g Al Hejr is a territory in the province of Hejaz, between Medina and Syria, where the tribe of Thamûd dwelt;1 and is mentioned towards the end of the chapter. 1 See the Prelim. Disc. p. 4.				MECCA.–99 Verses
57	0	15	IN THE NAME OF THE MOST MERCIFUL GOD.					In the Name of God, the Compassionate, the Merciful
57	1	15	A. L. R.h These are the signs of the book, and of the perspicuous Koran.	h See the Prelim. Disc. Sect. III. p. 46, &c.				ELIF. LAM. RA.2 These are the signs of the Book, and of a lucid recital [Koran].	2 See Sura lxviii. p. 32.
57	2	15	The time may come when the unbelievers shall wish that they had been Moslems.i	i viz., When they shall see the success and prosperity of the true believers; or when they shall come to die; or at the resurrection.				Many a time will the infidels wish that they had been Muslims.
57	3	15	Suffer them to eat, and to enjoy themselves in this world; and let hope entertain them, but they shall hereafter know their folly.					Let them feast and enjoy themselves, and let hope beguile them: but they shall know the truth at last.
57	4	15	We have not destroyed any city, but a fixed term of repentance was appointed them.					We never destroyed a city whose term was not perfixed:3	3 Lit. which had not a known writing.
57	5	15	No nation shall be punished before their time shall be come; neither shall they be respited after.					No people can forestall or retard its destiny.
57	6	15	The Meccans say, O thou to whom the admonitionj hath been sent down, thou art certainly possessed with a devil:	j i.e., The revelations which compose the Korân.				They say: "O thou to whom the warning hath been sent down, thou art surely possessed by a djinn:
57	7	15	wouldest thou not have come unto us with an attendance of angels, if thou hadst spoken truth?					Wouldst thou not have come to us with the angels, if thou wert of those who assert the truth?"
57	8	15	Answer, We send not down the angels, unless on a just occasion;k nor should they be then respited any longer.	k When the divine wisdom shall judge it proper to use their ministry, as in bearing his revelations to the prophets, and the executing his sentence on wicked people; but not to humour you with their appearance in visible shapes, which, should your demand be complied with, would only increase your confusion, and bring GOD’S vengeance on you the sooner.				–We will not send down the angels without due cause.4 The Infidels would not in that case have been respited.	4 That is, not merely to gratify the curiosity of the doubting, but to execute prompt punishment. It might also be rendered, save with justice
57	9	15	We have surely sent down the Koran; and we will certainly preserve the same from corruption.l	l See the Prelim. Disc. IV. p. 57.				Verily, We have sent down the warning, and verily, We will be its guardian;
57	10	15	We have heretofore sent apostles before thee among the ancient sects:					And already have We sent Apostles, before thee, among the sects of the ancients;
57	11	15	and there came no apostle unto them, but they laughed him to scorn.		A Traveler’s Narrative, p. 74 link	EGB: There came not unto them any apostle but they mocked at him.		But never came Apostles to them whom they did not deride.
57	12	15	In the same manner will we put it into the hearts of the wicked Meccans to scoff at their prophet:					In like manner will We put it into the hearts of the sinners of Mecca to do the same:
57	13	15	they shall not believe on him; and the sentence of the nations of old hath been executed heretofore.					They will not believe on him though the example of those of old hath gone before.
57	14	15	If we should open a gate in the heaven above them, and they should ascend theretom all the day long,	m i.e., The incredulous Meccans themselves; or, as others rather think, the angels in visible forms.				Even were We to open above them a gate in Heaven, yet all the while they were mounting up to it,
57	15	15	they should rather say, Our eyes are only dazzled; or rather we are a people deluded by enchantments.					They would surely say: It is only that our eyes are drunken: nay, we are a people enchanted.
57	16	15	We have placed the twelve signs in the heaven, and have set them out in various figures, for the observation of spectators:					We have set the signs of the zodiac5 in the Heavens, and adorned and decked them forth for the beholders,	5 Ar. bourdj, Gr. [greek text], towers, i.e. Signs of the Zodiac.
57	17	15	and we guard them from every deviln driven away with stones;o	n For the Mohammedans imagine that the devils endeavour to ascend to the constellations, to pry into the actions and overhear the discourse of the inhabitants of heaven, and to tempt them. They also pretend that these evil spirits had the liberty of entering any of the heavens till the birth of JESUS, when they were excluded three of them; but that on the birth of Mohammed they were forbidden the other four.2 2 Al Beidâwi. o See chapter 3, p. 35, note b.	Memorials of the Faithful (within pp. 131-134, Muhammad-Mustafa Baghdádí) link			And We guard them from every stoned6 Satan,	6 See Sura xv. 34; and note p. 114.
57	18	15	except him who listeneth by stealth, at whom a visible flame is darted.p	p For when a star seems to fall or shoot, the Mohammedans suppose the angels, who keep guard in the constellations, dart them at the devils who approach too near.	Memorials of the Faithful (within pp. 32-36, Nabíl-i-Zarandi) link			Save such as steal a hearing:7 and him doth a visible flame pursue.	7 Comp. Sura xxxvii. 6, p. 79. In Chagiga 16, 1, the Demons (schedim) are said to learn the secrets of the future by listening behind the veil (pargôd).
57	19	15	We have also spread forth the earth, and thrown thereon stable mountains, and we have caused every kind of vegetable to spring forth in the same, according to a determinate weight:					And the Earth have We spread forth, and thrown thereon the mountains, and caused everything to spring forth in it in balanced measure:
57	20	15	and we have provided therein necessaries of life for you, and for him whom ye do not sustain.q	q viz., Your family, servants, and slaves, whom ye wrongly imagine that ye feed yourselves; though it is GOD who provides for them as well as you:1 or, as some rather think, the animals, of whom men take no care.2 1 Idem. 2 Jallalo’ddin.				And We have provided therein sustenance for you, and for the creatures which not ye sustain:
57	21	15	There is no one thing but the storehouses thereof are in our hands; and we distribute not the same otherwise than in a determinate measure.		The Seven Valleys (The Valley of True Poverty and Absolute Nothingness) link	MG: And no one thing is there, but with Us are its storehouses; and We send it not down but in settled measure.		And no one thing is there, but with Us are its storehouses; and We send it not down but in settled measure:
57	22	15	We also send the winds driving the pregnant clouds, and we send down from heaven water, whereof we give you to drink, and which ye keep not in store.					And We send forth the fertilising winds, and cause the rain to come down from the heaven, and give you to drink of it; and it is not ye who are its storers:
57	23	15	Verily we give life, and we put to death: and we are the heirs of all things.r	r i.e., Alone surviving, when all creatures shall be dead and annihilated.				And We cause to live and We cause to die,8 and We are the heir of all things:	8 Compare precisely a similar association of subjects, the Rain, Food, God, as Lord of life and death in Tr. Taanith, fol. 1 a.
57	24	15	We know those among you who go before; and we know those who stay behind.s	s What these words particularly drive at is uncertain. Some think them spoken of the different times of men’s several entrance into this world, and their departure out of it; others of the respective forwardness and backwardness of Mohammed’s men in battle; and a third says, the passage was occasioned by the different behaviour of Mohammed’s followers, on seeing a very beautiful woman at prayers behind the prophet; some of them going out of the Mosque before her, to avoid looking on her more nearly, and others staying behind, on purpose to view her.3 3 Al Beidâwi.				We know those of you who flourish first and We know those who come later:
57	25	15	And thy LORD shall gather them together at the last day: for he is knowing and wise.					And truly thy Lord will gather them together again, for He is Wise, Knowing.
57	26	15	We created man of dried clay, of black mud, formed into shape:t	t See chapter 2, p. 4, &c.				We created man of dried clay, of dark loam moulded;
57	27	15	and we had before created the devil of subtle fire.					And the djinn had We before created of subtle fire.
57	28	15	And remember when thy LORD said unto the angels, Verily I am about to create man of dried clay, of black mud, wrought into shape;					Remember when thy Lord said to the Angels, "I create man of dried clay, of dark loam moulded:
57	29	15	when, therefore, I shall have completely formed him, and shall have breathed of my spirit into him; do ye fall down and worship him.					And when I shall have fashioned him and breathed of my spirit into him, then fall ye down and worship him."
57	30	15	And all the angels worshipped Adam together,					And the Angels bowed down in worship, all of them, all together,
57	31	15	except Eblis, who refused to be with those who worshipped him.					Save Eblis: he refused to be with those who bowed in worship.
57	32	15	And God said unto him, O Eblis, what hindered thee from being with those who worshipped Adam?					"O Eblis,"9 said God, "wherefore art thou not with those who bow down in worship?"	9 Comp. Sura [xci.] ii. 32. There is much in this dialogue between Eblis and Allah which reminds of the dialogue between Jehovah and Satan in the opening of the Book of Job.
57	33	15	He answered, It is not fit that I should worship man, whom thou hast created of dried clay, of black mud, wrought into shape.					He said, "It beseemeth not me to bow in worship to man whom thou hast created of clay, of moulded loam."
57	34	15	God said, Get thee therefore hence: for thou shalt be driven away with stones:		Memorials of the Faithful (within pp. 131-134, Muhammad-Mustafa Baghdádí) link			He said, "Begone then hence; thou art a stoned one,10	10 That is, accursed. According to the Muhammadan tradition, Abraham drove Satan away with stones when he would have hindered him from sacrificing Ismael. Hence the custom during the pilgrimage of throwing a certain number of stones–the Shafeis, 49; the Hanafis, 70–as if at Satan, in the valley of Mina, near Mecca. The spot where the apparition of Satan to Abraham took place is marked by three small pillars, at which the stones are now thrown. Comp. Gen. xv. II.
57	35	15	and a curse shall be on thee, until the day of judgment.					And the curse shall be on thee till the day of reckoning."
57	36	15	The devil said, O LORD, Give me respite until the day of resurrection.					He said, "O my Lord! respite me till the day when man shall be raised from the dead."
57	37	15	God answered, Verily thou shalt be one of those who are respited					He said, "One then of the respited shalt thou be
57	38	15	until the day of the appointed time.u	u See ibid. and chapter 7, p. 106.				Till the day of the predestined time."
57	39	15	The devil replied, O LORD, because thou hast seduced me, I will surely tempt them to disobedience in the earth;					He said, "O my Lord! because thou hast beguiled me, I will surely make all fair seeming to them11 on the earth; I will surely beguile them all;	11 Lit. I will embellish, prepare.
57	40	15	and I will seduce such of them as shall be thy chosen servants.					Except such of them as shall be thy sincere servants."
57	41	15	God said, This is the right way with me.x	x viz., The saving of the elect, and the utter reprobation of the wicked, according to my eternal decree.				He said, "This is the right way with me;
57	42	15	Verily as to my servants, thou shalt have no power over them; but over those only who shall be seduced, and who shall follow thee.					For over none of my servants shalt thou have power, save those beguiled ones who shall follow thee."
57	43	15	And hell is surely denounced unto them all:					And verily, Hell is the promise for them one and all.
57	44	15	it hath seven gates; unto every gate a distinct company of them shall be assigned.y	y See the Prelim. Disc. Sect. IV. p. 71				It hath seven Portals;12 at each Portal is a separate band of them;	12 Thus, in Sota, 10, David is said to have rescued Absalom from "the seven dwellings of Hell;" in Midr. on Ps. xi. "There are seven houses of abode for the wicked in Hell;" and in Sohar ii. 150, "Hell hath seven gates."
57	45	15	But those who fear God shall dwell in gardens, amidst fountains.					But 'mid gardens and fountains shall the pious dwell:
57	46	15	The angels shall say unto them, Enter ye therein in peace and security,			Shoghi Effendi from The Dawn-Breakers: Enter therein in peace, secure,	The Dawn-Breakers, Chapter III, p. 53 link	"Enter ye therein in peace, secure–"
57	47	15	and we will remove all grudges from their breasts;z they shall be as brethren, sitting over against one anothera on couches;	z That is, all hatred and ill-will which they bore each other in their lifetime; or, as some choose to expound it, all envy or heart-burning on account of the different degrees of honour and happiness to which the blessed will be promoted according to their respective merits. 1 See chapter 7, p. 108, note, 7. a Never turning their backs to one another;2 which might be construed a sign of contempt. 2 Jallalo’ddin.				And all rancour will We remove from their bosoms: they shall sit as brethren, face to face, on couches:
57	48	15	weariness shall not affect them therein, neither shall they be cast out thence forever.					Therein no weariness shall reach them, nor forth from it shall they be cast for ever.
57	49	15	Declare unto my servants that I am the gracious, the merciful God;					Announce to my servants that I am the Gracious, the Merciful,
57	50	15	and that my punishment is a grievous punishment.					And that my chastisement is the grievous chastisement.
57	51	15	And relate unto them the history of Abraham's guests.b	b See chapter 11, p. 165, &c.				And tell them of Abraham's guests.
57	52	15	When they went in unto him, and said, Peace be unto thee,					When they entered in unto him, and said, "Peace." "Verily," said he, "We fear you."
57	53	15	he answered, Verily we are afraid of you:c	c What occasioned Abraham’s apprehension was, either their sudden entering without leave or their coming at an unseasonable time; or else their not eating with him.				They said, "Fear not, for of a sage son we bring thee tidings."
57	54	15	and they replied, Fear not; we bring thee the promise of a wise son.					He said, "Bring ye me such tidings now that old age hath come upon me? What, therefore, are your tidings really?"
57	55	15	He said, Do ye bring me the promise of a son now old age hath overtaken me? what is it therefore that ye tell me?					They said, "We announce them to thee in very truth. Be not then one of the despairing."
57	56	15	They said, We have told thee the truth; be not therefore one of those who despair.					"And who," said he, "despaireth of the mercy of his Lord, but they who err?"
57	57	15	He answered, And who despaireth of the mercy of GOD, except those who err?					He said, "What is your business then, O ye Sent Ones?"
57	58	15	And he said, What is your errand, therefore, O messengers of God?					They said, "We are sent unto a people who are sinners,
57	59	15	They answered, Verily we are sent to destroy a wicked people;					Except the family of Lot, whom verily we will rescue all,
57	60	15	but as for the family of Lot, we will save them all,					Except his wife. We have decreed that she shall be of those who linger."
57	61	15	except his wife; we have decreed that she shall be one of those who remain behind to be destroyed with the infidels.					And when the Sent Ones came to the family of Lot
57	62	15	And when the messengers came to the family of Lot,					He said, "Yes; are persons unknown to me."
57	63	15	he said unto them, Verily ye are a people who are unknown to me.					They said, "Yes; but we have come to thee for a purpose about which thy people doubt:
57	64	15	They answered, But we are come unto thee to execute that sentence, concerning which your fellow-citizens doubted:					We have come to thee with very truth, and we are truthful envoys.
57	65	15	we tell thee a certain truth; and we are messengers of veracity.					Lead forth therefore thy family in the dead of the night; follow thou on their rear: and let no one of you turn round, but pass ye on whither ye are bidden."
57	66	15	Therefore lead forth thy family, in some time of the night; and do thou follow behind them, and let none of you turn back; but go whither ye are commanded.d	d Which was into Syria; or into Egypt.				And this command we gave him because to the last man should these people be cut off at morning.
57	67	15	And we gave him this command; because the utmost remnant of those people was to be cut off in the morning.					Then came the people of the city rejoicing at the news13–	13 At the arrival of strangers.
57	68	15	And the inhabitants of the city came unto Lot, rejoicing at the news of the arrival of some strangers.					He said, "These are my guests: therefore disgrace me not.
57	69	15	And he said unto them, Verily these are my guests: wherefore do not disgrace me by abusing them;					And fear God and put me not to shame."
57	70	15	but fear GOD, and put me not to shame.					They said, "Have we not forbidden thee to entertain any one whatever?"14	14 Comp. Midr. Rabbah on Gen. Par. 50.
57	71	15	They answered, Have we not forbidden thee from entertaining or protecting any man?					He said, "Here are my daughters, if ye will thus act."
57	72	15	Lot replied, These are my daughters: therefore rather make use of them, if ye be resolved to do what ye purpose.		Kitáb-i-Íqán, part II, paragraph 146, p. 135 link	As Thou livest, O Muhammad! they are seized by the frenzy of their vain fancies.		As thou livest, O Muhammad, they were bewildered in the drunkenness of their lust.
57	73	15	As thou livest they wander in their folly.e	e Some will have these words spoken by the angels to Lot; others, by GOD to Mohammed. 3 Al Beidâwi, Jallalo’ddin.				So a tempest overtook them at their sunrise,
57	74	15	Wherefore a terrible storm from heaven assailed them at sunrise,					And we turned the city upside down, and we rained stones of baked clay upon them.
57	75	15	and we turned the city upside down: and we rained on them stones of baked clay.					Verily, in this are signs for those who scan heedfully;
57	76	15	Verily herein are signs unto men of sagacity:					And these cities lay on the high road.15	15 From Arabia to Syria. The pronoun in the fem. sing. may refer to the Pentapolis as to a single city, or to Sodom alone.
57	77	15	and those cities were punished, to point out a right way for men to walk in.					Verily, in this are signs for the faithful.
57	78	15	Verily herein is a sign unto the true believers.					The inhabitants also of El Aika16 were sinners:	16 See Sura [lvi.] xxvi. 176.
57	79	15	The inhabitants of the wood near Midianf were also ungodly.	f To whom Shoaib was also sent, as well as to the inhabitants of Midian. Abulfeda says these people dwelt near Tabûc, and that they were not of the same tribe with Shoaib. See also Geog. Nub. 110.				So we took vengeance on them, and they both became a plain example.
57	80	15	Wherefore we took vengeance on them.g And both of them were destroyed, to serve as a manifest rule for men to direct their actions by.	g Destroying them, for their incredulity and disobedience, by a hot suffocating wind.1 1 Iidem.				And the people of HEDJR treated God's messengers as liars.
57	81	15	And the inhabitants of Al Hejrh likewise heretofore accused the messengers of God of imposture:	h Who were the tribe of Thamûd.2 2 See chapter 7, p. 113, &c., and Prel. Disc. p. 5.				And we brought forth our signs to them, but they drew back from them:
57	82	15	and we produced our signs unto them, but they retired afar off from the same.					And they hewed them out abodes in the mountains to secure them:
57	83	15	And they hewed houses out of the mountains, to secure themselves.					But a tempest surprised them at early morn,
57	84	15	But a terrible noise from heaven assailed them in the morning;					And their labours availed them nothing.
57	85	15	neither was what they had wrought of any advantage unto them.					We have not created the heavens and the earth and all that between them is, but for a worthy end.17 And verily, "the hour" shall surely come. Wherefore do thou, Muhammad, forgive with kindly forgiveness,	17 See Sura [lxxiii.] xvi. 3.
57	86	15	We have not created the heavens and the earth, and whatever is contained between them, otherwise than in justice: and the hour of judgment shall surely come. Wherefore O Mohammed, forgive thy people with a gracious forgiveness.i	i This verse, it is said, was abrogated by that of the sword.				For thy Lord! He is the Creator, the Wise.
57	87	15	Verily thy LORD is the creator of thee and of them, and knoweth what is most expedient.					We have already given thee the seven verses of repetition18 and the glorious Koran.	18 That is, the seven verses of Sura 1, p. 28. Others understand, the seven long Suras; or, the fifteen Suras which make a seventh of the whole; or, this Sura (Hedjr) as originally the seventh. Mathani is an allusion, according to some, to the frequency with which the fatthah is to be repeated; or, to the frequent repetitions of great truths, etc., in order to impress them on the memory of the hearer and reader; or, to the manner in which waid and wa'd, promises and threatenings, alternate and balance each other in the same or subsequent verses and Suras, in pairs. This verse and Sura x. 10 shew that a part at least of the Koran was known under that name and existed as a whole in the time of Muhammad. Geiger's interpretations at pp. 59, 60 (and in the note) seem very forced.
57	88	15	We have already brought unto thee seven verses which are frequently to be repeated,j and the glorious Koran.	j That is, the first chapter of the Korân, which consists of so many verses: though some suppose the seven long chapters3 are here intended. 3 See chapter 9, p. 134, note e.	Summons of the Lord of Hosts (Súriy-i-Mulúk, paragraph 77) link	BWC: Act with humility towards the believers.		Strain not thine eyes after the good things we have bestowed on some of the unbelievers: afflict not thyself on their account, and lower thy wing to the faithful.19	19 Comp. Sura [lvi.] xxvi. 215, i.e. demean thyself gently.
57	89	15	Cast not thine eyes on the good things which we have bestowed on several of the unbelievers, so as to covet the same:k neither be thou grieved on their account. Behave thyself with meekness towards the true believers;	k That is, Do not envy or covet their worldly prosperity, since thou hast received, in the Korân, a blessing, in comparison whereof all that we have bestowed on them ought to be contemned as of no value. Al Beidâwi mentions a tradition, that Mohammed meeting at Adhriât (a town of Syria) seven caravans, very richly laden, belonging to some Jews of the tribes of Koreidha and al Nadîr, his men had a great mind to plunder them, saying, That those riches would be of great service for the propagation of GOD’S true religion. But the prophet represented to them, by this passage, that they had no reason to repine, GOD having given them the seven verses, which were infinitely more valuable than those seven caravans.4 4 Al Beidâwi.				And SAY: I am the only plain-spoken warner.
57	90	15	and say, I am a public preacher.					We will punish those who foster divisions,20	20 Lit. as we sent down upon the dividers, i.e. the Jews and Christians, who receive part of the Scriptures and reject part. Others render obstructors and explain the passage of twelve idolaters, who in order to intimidate the Meccans, seized upon the public revenues of Mecca during the pilgrimage.
57	91	15	If they believe not, we will inflict a like punishment on them, as we have inflicted on the dividers,l	l Some interpret the original word, the obstructers, who hindered men from entering Mecca, to visit the temple, lest they should be persuaded to embrace Islâm: and this, it is said, was done by ten men, who were all slain at Bedr. Others translate the word, who bound themselves by oath; and suppose certain Thamûdites, who swore to kill Saleh by night, are here meant. But the sentence more probably relates to the Jews and Christians, who (say the Mohammedans) receive some part of the scriptures, and reject others; and also approved of some passages of the Korân, and disapproved of others, according to their prejudices; or else to the unbelieving Meccans, some of whom called the Korân a piece of witchcraft; others, flights of divination; others, old stories; and others, a poetical composition.5 5 Idem, Jallalo’ddin.				Who break up the Koran into parts:
57	92	15	who distinguished the Koran into different parts,					By thy Lord! we will surely take account from them one and all,
57	93	15	for by thy LORD, we will demand an account from them all of that which they have wrought.					Concerning that which they have done.
57	94	15	Wherefore publish that which thou hast been commanded, and withdraw from the idolaters.					Profess publicly then what thou hast been bidden,21 and withdraw from those who join gods to God.	21 In this, the fourth year of his mission, Muhammad is said to have hazarded the step of mounting the Safa, a slight eminence in one of the streets of Mecca, and publicly preached to the Koreisch. The authorities are given in Sprenger (Life of M. p. 177, 8).
57	95	15	We will surely take thy part against the scoffers,m	m This passage, it is said, was revealed on account of five noble Koreish, whose names were al Walîd Ebn al Mogheira, al As Ebn Wayel, Oda Ebn Kais, al Aswad Ebn Abd Yaghûth, and al Aswad Ebn al Motalleb. These were inveterate enemies of Mohammed, continually persecuting him, and turning him into ridicule; wherefore at length Gabriel came and told him that he was commanded to take his part against them; and on the angel’s making a sign towards them one after another, al Walîd passing by some arrows, one of them hitched in his garment, and he, out of pride, not stooping to take it off, but walking forward, the head of it cut a vein in his heel, and he bled to death; al As was killed with a thorn, which stuck into the sole of his foot, and caused his leg to swell to a monstrous size; Oda died with violent and perpetual sneezing; al Aswad Ebn Abd Yaghûth ran his head against a thorny tree and killed himself; and al Aswad Ebn al Motalleb was struck blind.1 1 Al Beidâwi.				Verily, We will maintain thy cause against those who deride thee,
57	96	15	who associate with GOD another god; they shall surely know their folly.					Who set up gods with God: and at last shall they know their folly.
57	97	15	And now we well know that thou art deeply concerned on account of that which they say;					Now know We that thy heart is distressed22 at what they say:	22 Lit. contracted.
57	98	15	but do thou celebrate the praise of thy LORD; and be one of those who worship;					But do thou celebrate the praise of thy Lord, and be of those who bow down in worship;
57	99	15	and serve thy LORD until deathn shall overtake thee.	n Literally, That which is certain.				And serve thy Lord till the certainty23 o'ertake thee.	23 Death.
73	0	16
73	0	16
73	0	16	CHAPTER XVI.					SURA XVI.–THE BEE [LXXIII.]
73	0	16	ENTITLED, THE BEE;o REVEALED AT MECCA.	o This insect is mentioned about the middle of the chapter. p Except the three last verses.				MECCA.–128 Verses
73	0	16	IN THE NAME OF THE MOST MERCIFUL GOD.					In the Name of God, the Compassionate, the Merciful
73	1	16	THE sentence of GOD will surely come to be executed; wherefore do not hasten it. Praise be unto him! and far be that from him which they associate with him!					THE doom of God cometh to pass. Then hasten it not. Glory be to Him! High let Him be exalted above the gods whom they join with Him!
73	2	16	He shall cause the angels to descend with a revelation by his command, unto such of his servants as he pleaseth, saying, Preach that there is no GOD, except myself; therefore fear me.					By his own behest will He cause the angels to descend with the Spirit on whom he pleaseth among his servants, bidding them, "Warn that there is no God but me; therefore fear me."
73	3	16	He hath created the heavens and the earth, to manifest his justice; far be that from him which they associate with him!					He hath created the Heavens and the Earth to set forth his truth;1 high let Him be exalted above the gods they join with Him!	1 See Sura [lxxxiv.] x. 5, n.
73	4	16	He hath created man of seed; and yet behold he is a professed disputer against the resurrection.q	q The person particularly intended in this place was Obba Ebn Khalf, who came to Mohammed with a rotten bone, and asked him whether it was possible for GOD to restore it to life.2 2 Idem.				Man hath He created from a moist germ;2 yet lo! man is an open caviller.	2 Ex gutta spermatis. Pirke Aboth iii. Unde venisti? ex guttá foetidâ. This verse is said to be an allusion to a difficulty proposed by an idolatrous Arab, who brought a carious leg-bone to Muhammad, and asked whether it could be restored to life. Compare a similar argument for the Resurrection, Tr. Sanhedrin, fol. 91 a.
73	5	16	He hath likewise created the cattle for you; from them ye have wherewith to keep yourselves warm,r and other advantages; and of them do ye also eat.	r viz., Their skins, wool, and hair, which serve you for clothing.				And the cattle! for you hath He created them: in them ye have warm garments and gainful uses; and of them ye eat:
73	6	16	And they are likewise a credit unto you,s when ye drive them home in the evening, and when ye lead them forth to feed in the morning:	s Being a grace to your court-yards, and a credit to you in the eyes of your neighbours.3 3 Idem.				And they beseem you well3 when ye fetch them home and when ye drive them forth to pasture:	3 Lit. there is beauty in them for you, i.e. they win you credit.
73	7	16	and they carry your burdens to a distant country, at which ye could not otherwise arrive, unless with great difficulty to yourselves; for your LORD is compassionate and merciful.					And they carry your burdens to lands which ye could not else reach but with travail of soul: truly your Lord is full of goodness, and merciful:
73	8	16	and he hath also created horses, and mules, and asses, that ye may ride thereon, and for an ornament unto you; and he likewise created other things which ye know not.					And He hath given you horses, mules, and asses, that ye may ride them, and for your ornament: and things of which ye have no knowledge hath he created.
73	9	16	It appertaineth unto GOD to instruct men in the right way; and there is who turneth aside from the same: but if he had pleased, he would certainly have directed you all.					Of God it is to point out "the Way." Some turn aside from it: but had He pleased, He had guided you all aright.
73	10	16	It is he who sendeth down from heaven rain water, whereof ye have to drink, and from which plants, whereon ye feed your cattle, receive their nourishment.					It is He who sendeth down rain out of Heaven: from it is your drink; and from it are the plants by which ye pasture.
73	11	16	And by means thereof he causeth corn, and olives, and palm-trees, and grapes, and all kinds of fruits, to spring forth for you. Surely herein is a sign of the divine power and wisdom unto people who consider.					By it He causeth the corn, and the olives, and the palm-trees, and the grapes to spring forth for you, and all kinds of fruits: verily, in this are signs for those who ponder.
73	12	16	And he hath subjected the night and the day to your service; and the sun, and the moon, and the stars, which are compelled to serve by his command. Verily herein are signs unto people of understanding.					And He hath subjected to you the night and the day; the sun and the moon and the stars too are subjected to you by his behest; verily, in this are signs for those who understand:
73	13	16	And he hath also given you dominion over whatever he hath created for you in the earth, distinguished by its different colour.t Surely herein is a sign unto people who reflect.	t That is, of every kind; the various colour of things being one of their chief distinctions.1 1 Idem.				And all of varied hues that He hath created for you over the earth: verily, in this are signs for those who remember.
73	14	16	It is he who hath subjected the sea unto you, that ye might eat fishu thereout, and take from thence ornamentsx for you to wear; and thou seest the ships ploughing the waves thereof, that ye may seek to enrich yourselves of his abundance, by commerce; and that ye might give thanks.	u Literally, fresh flesh; by which fish is meant, as being naturally more fresh, and sooner liable to corruption, than the flesh of birds and beasts. The expression is thought to have been made use of here the rather, because the production of such fresh food from salt water is an instance of GOD’S power.2 2 Idem. x As pearls and coral.				And He it is who hath subjected the sea to you, that ye may eat of its fresh fish, and take forth from it ornaments to wear–thou seest the ships ploughing its billows–and that ye may go in quest of his bounties, and that ye might give thanks.
73	15	16	And he hath thrown upon the earth mountains firmly rooted, lest it should move with you,y and also rivers, and paths, that ye might be directed:	y The Mohammedans suppose that the earth, when first created, was smooth and equal, and thereby liable to a circular motion as well as the celestial orbs; and that the angels asking, who could be able to stand on so tottering a frame, God fixed it the next morning by throwing the mountains on it.				And He hath thrown firm mountains on the earth, least it move with you; and rivers and paths for your guidance,
73	16	16	and he hath likewise ordained marks whereby men may know their way; and they are directed by the stars.z	z Which are their guides, not only at sea, but also on land, when they travel by night through the deserts. The stars which they observe for this purpose, are either the Pleiades, or some of those near the Pole.				And way marks. By the stars too are men guided.
73	17	16	Shall God therefore, who createth, be as he who createth not? Do ye not therefore consider?					Shall He then who hath created be as he who hath not created? Will ye not consider?
73	18	16	If ye attempt to reckon up the favors of GOD, ye shall not be able to compute their number; GOD is surely gracious and merciful;					And if ye would reckon up the favours of God, ye could not count them. Aye! God is right Gracious, Merciful!
73	19	16	and GOD knoweth that which ye conceal, and that which ye publish.					And God knoweth what ye conceal, and what ye bring to light,
73	20	16	But the idols which ye invoke, besides GOD, create nothing, but are themselves created.					While the gods whom they call on beside God, create nothing, but are themselves created:
73	21	16	They are dead, and not living; neither do they understand					Dead are they, lifeless! and they know not
73	22	16	when they shall be raised.a	a i.e., At what time they or their worshippers shall be raised to receive judgment.				When they shall be raised!
73	23	16	Your GOD is one GOD. As to those who believe not in the life to come, their hearts deny the plainest evidence, and they proudly reject the truth.					Your God is the one God: and they who believe not in a future life, have hearts given to denial, and are men of pride:–
73	24	16	There is no doubt but GOD knoweth that which they conceal and that which they discover.					Beyond a doubt God knoweth what they conceal and what they manifest:–
73	25	16	Verily he loveth not the proud.					He truly loveth not the men of pride.
73	26	16	And when it is said unto them, What hath your LORD sent down unto Mohammed? they answer, Fables of ancient times.					For when it is said to them, "What is this your Lord hath sent down?" they say, "Fables of the ancients,"–
73	27	16	Thus are they given up to error, that they may bear their own burdens without diminution on the day of resurrection, and also a part of the burdens of those whom they caused to err, without knowledge. Will it not be an evil burden which they shall bear?					That on the day of resurrection they may bear their own entire burden, and the burden of those whom they, in their ignorance, misled. Shall it not be a grievous burden for them?
73	28	16	Their predecessors devised plots heretofore: but GOD came into their building, to overthrow it from the foundations; and the roof fell on them from above, and a punishment came upon them, from whence they did not expect.b	b Some understand this passage figuratively, of God’s disappointing their wicked designs; but others suppose the words literally relate to the tower which Nimrod (whom the Mohammedans will have to be the son of Caanan, the son of Ham, and so the nephew of Cush, and not his son) built in Babel, and carried to an immense height (five thousand cubits, say some), foolishly purposing thereby to ascend to heaven and wage war with the inhabitants of that place; but God frustrated his attempt, utterly overthrowing the tower by a violent wind and earthquake.1 1 Idem, Jallalo’ddin. Vide D’Herbel. Bibl. Orient. Art. Nimrod				They who were before them did plot of old. But God attacked their building at its foundation the roof fell on them from above; and, whence they looked not for it, punishment overtook them:4	4 In allusion to Gen. xi. 1-10.
73	29	16	Also on the day of resurrection he will cover them with shame; and will say, Where are my companions, concerning whom ye disputed? Those unto whom knowledge shall have been given,c shall answer, This day shall shame and misery fall upon the unbelievers.	c viz., The prophets, and the teachers and professors of GOD’S unity; or, the angels.				On the day of resurrection, too, will He shame them. He will say, "Where are the gods ye associated with me, the subjects of your disputes?" They to whom "the knowledge" hath been given will say, Verily, this day shall shame and evil fall upon the infidels.
73	30	16	They whom the angels shall cause to die, having dealt unjustly with their own souls, shall offer to make their peaced in the article of death, saying, We have done no evil. But the angels shall reply. Yea; verily GOD well knoweth that which ye have wrought:	d Making their submission, and humbly excusing their evil actions, as proceeding from ignorance, and not from obstinacy or malice.2 2 Iidem Interp				The sinners against their own souls whom the angels shall cause to die will proffer the submission, "No evil have we done." Nay! God knoweth what ye have wrought:
73	31	16	wherefore enter the gates of hell, therein to remain forever; and miserable shall be the abode of the proud.					Enter ye therefore the gates of Hell to remain therein for ever: and horrid the abiding place of the haughty ones!
73	32	16	And it shall be said unto those who shall fear God, What hath your LORD sent down? They shall answer, Good; unto those who do right shall be given an excellent reward in this world; but the dwelling of the next life shall be better; and happy shall be the dwelling of the pious!					But to those who have feared God it shall be said, "What is this that your Lord hath awarded?" They shall say, "That which is best. To those who do good, a good reward in this present world; but better the mansion of the next, and right pleasant the abode of the God-fearing!"
73	33	16	namely gardens of eternal abode,e into which they shall enter; rivers shall flow beneath the same; therein shall they enjoy whatever they wish. Thus will GOD recompense the pious.	e Literally, gardens of Eden. See chapter 9, p. 142.				Gardens of Eden into which they shall enter; rivers shall flow beneath their shades; all they wish for shall they find therein! Thus God rewardeth those who fear Him;
73	34	16	Unto the righteous, whom the angels shall cause to die, they shall say, Peace be upon you; enter ye into paradise, as a reward for that which ye have wrought.					To whom, as righteous persons, the angels shall say, when they receive their souls, "Peace be on you! Enter Paradise as the meed of your labours."
73	35	16	Do the unbelievers expect any other than that the angels come unto them, to part their souls from their bodies; or that the sentence of thy LORD come to be executed on them? So did they act who were before them; and GOD was not unjust towards them in that he destroyed them; but they dealt unjustly with their own souls:					What can the infidels expect but that the angels of death come upon them, or that a sentence of thy Lord take effect? Thus did they who flourished before them. God was not unjust to them, but to their ownselves were they unjust;
73	36	16	the evils of that which they committed reached them; and the divine judgment which they scoffed at fell upon them.					And the ill which they had done recoiled upon them, and that which they had scoffed at encompassed them round about.
73	37	16	The idolaters say, If GOD had pleased, we had not worshipped anything besides him, neither had our fathers: neither had we forbidden anything, without him.f So did they who were before them. But is the duty of the apostles any other than public preaching?	f This they spoke of in a scoffing manner, justifying their idolatry and superstitious abstaining from certain cattle,3 by pretending, that had these things been disagreeable to GOD, he would not have suffered them to be practised. 3 See chapter 6, p. 102, &c.				They who have joined other gods with God say, "Had He pleased, neither we nor our fathers had worshipped aught but him; nor should we, apart from him, have forbidden aught." Thus acted they who were before them. Yet is the duty of the apostles other than public preaching?
73	38	16	We have heretofore raised up in every nation an apostle to admonish them, saying, Worship GOD, and avoid TAGHUT.g And of them there were some whom GOD directed, and there were others of them who were decreed to go astray. Wherefore go through the earth, O tribe of Koreish, and see what hath been the end of those who accused their apostles of imposture.	g See chapter 2, p. 28.				And to every people have we sent an apostle saying:–Worship God and turn away from Taghout.5 Some of them there were whom God guided, and there were others decreed to err. But go through the land and see what hath been the end of those who treated my apostles as liars!	5 An Arabian idol.
73	39	16	If thou, O prophet, dost earnestly wish for their direction; verily GOD will not direct him whom he hath resolved to lead into error; neither shall they have any helpers.					If thou art anxious for their guidance, know that God will not guide him whom He would lead astray, neither shall they have any helpers.
73	40	16	And they swear most solemnly by GOD, saying, GOD will not raise the dead. Yea; the promise thereof is true: but the greater part of men know it not.					And they swear by God with their most sacred oath that "God will never raise him who once is dead." Nay, but on Him is a promise binding, though most men know it not,–
73	41	16	He will raise them that he may clearly show them the truth concerning which they now disagree, and that the unbelievers may know that they are liars.					That He may clear up to them the subject of their disputes, and that the infidels may know that they are liars.
73	42	16	Verily our speech unto anything, when we will the same, is, that we only say unto it, Be; and it is.					Our word to a thing when we will it, is but to say, "Be," and it is.6	6 Ps. xxxv. 9.
73	43	16	As for those who have fled their country for the sake of GOD, after they had been unjustly persecuted;h we will surely provide them an excellent habitation in this world, but the reward of the next life shall be greater; if they knew it.i	h Some suppose the prophet and the companions of his flight in general, are here intended: others suppose that those are particularly meant in this place, who, after Mohammed’s departure, were imprisoned at Mecca on account of their having embraced his religion, and suffered great persecution from the Koreish; as, Belâl, Soheib, Khabbab, Ammâr, Abes, Abu’l Jandal, and Sohail.1 1 Al Beidâwi. i It is uncertain whether the pronoun they relates to the infidels, or to the true believers. If to the former, the consequence would be, that they they would be desirous of attaining to the happiness of the Mohajerîn, by professing the same faith; if to the latter, the knowledge of this is urged as a motive to patience and perseverance.2 2 Idem.				And as to those who when oppressed have fled their country for the sake of God, we will surely provide them a goodly abode in this world, but greater the reward of the next life, did they but know it
73	44	16	They who persevere patiently, and put their trust in their LORD, shall not fail of happiness in this life and in that which is to come.					They who bear ills with patience and put their trust in the Lord!
73	45	16	We have not sent any before thee, as our apostles, other than men,j unto whom we spake by revelation. Inquire therefore of those who have the custody of the scriptures, if ye know not this to be truth.	j See chapter 7, p. 110, note r; chapter 12, p. 189, &c.	Kitáb-i-Íqán, part II, paragraph 212, p. 192 link Gems of Divine Mysteries, p. 20, paragraph 25 link	Ask ye, therefore, of them that have the custody of the Scriptures, if ye know it not. BWC: Ask ye, therefore, of them that have the custody of the Scriptures, if ye know it not.		None have we sent before thee but men inspired ask of those who have Books of Monition,7 if ye know it not–	7 Lit. the family of the admonition, i.e. Jews and Christians versed in the Pentateuch and Gospel.
73	46	16	We sent them with evident miracles, and written revelations; and we have sent down unto thee this Korân,k that thou mayest declare unto mankind that which hath been sent down unto them, and that they may consider.	k Literally, this admonition.3 3 See the Prelim. Disc. Sect. III. p. 44.				With proofs of their mission and Scriptures: and to thee have we sent down this Book of Monition that thou mayest make clear to men what hath been sent down to them, and that they may ponder it.
73	47	16	Are they who have plotted evil against their prophet secure that GOD will not cause the earth to cleave under them, or that a punishment will not come upon them, from whence they do not expect;					What! Are they then who have plotted mischiefs, sure that God will not cause the earth to cleave under them? or that a chastisement will not come upon them whence they looked not for it?
73	48	16	or that he will not chastise them while they are busied in travelling from one place to another, and in traffic? (for they shall not be able to elude the power of God,)					Or that He will not seize upon them in their comings and goings, while they shall not be able to resist him?
73	49	16	or that he will not chastise them by a gradual destruction? But your LORD is truly gracious and merciful in granting you respite.					Or that he will not seize them with some slowly wasting scourge? But verily your Lord is Good, Gracious.
73	50	16	Do they not consider the things which GOD hath created; whose shadows are cast on the right hand and on the left, worshipping God,l and become contracted?	l See chapter 13, p. 182, note c.				Have they not seen how everything which God hath created turneth its shadow right and left, prostrating itself before God in all abasement?
73	51	16	Whatever moveth both in heaven and on earth worshippeth GOD, and the angels also; and they are not elated with pride, so as to disdain his service:					And all in the Heavens and all on the Earth, each thing that moveth, and the very angels, prostrate them in adoration before God, and are free from pride;
73	52	16	they fear their LORD, who is exalted above them, and perform that which they are commanded.					They fear their Lord who is above them, and do what they are bidden:
73	53	16	GOD said, Take not unto yourselves two gods; for there is but one GOD: and revere me.					For God hath said, "Take not to yourselves two gods, for He is one God: me, therefore! yea, me revere!
73	54	16	Unto him belongeth whatsoever is in heaven and on earth; and unto him is obedience eternally due. Will ye therefore fear any besides GOD?					All in the Heavens and in the Earth is His! His due unceasing service! Will ye then fear any other than God?
73	55	16	Whatever favors ye have received are certainly from GOD; and when evil afflicteth you, unto him do ye make your supplication;					And all your blessings are assuredly from God: then, when trouble befalleth you, to Him ye turn for help:
73	56	16	yet when he taketh the evil from off you, behold, a part of you give a companion unto their LORD,					Then when He relieveth you of the trouble, lo! some of you join associates with your Lord:–
73	57	16	to show their ingratitude for the favors we have bestowed on them. Delight yourselves in the enjoyments of this life: but hereafter shall ye know that ye cannot escape the divine vengeance.					To prove how thankless are they for our gifts! Enjoy yourselves then: but in the end ye shall know the truth.
73	58	16	And they set apart unto idols which have no knowledge,m a part of the food which we have provided for them. By GOD, ye shall surely be called to account for that which ye have falsely devised.	m Or, which they know not; foolishly imagining that they have power to help them, or interest with GOD to intercede for them. As to the ancient Arabs setting apart a certain portion of the produce of their lands for their idols, and their superstitions abstaining from the use of certain cattle, in honour to the same, see chapter 5, p. 86, and chapter 6, p. 102, and the notes there.				And for idols, of which they know nothing, they set apart a share of our bounties! By God ye shall be called to account for your devices!
73	59	16	They attribute daughters unto GODn (far be it from him!) but unto themselves children of the sex which they desire.o	n See the Prelim. Disc. p. 14. Al Beidâwi says, that the tribes of Khozâah and Kenâna, in particular, used to call the angels the daughters of GOD. o viz., Sons: for the birth of a daughter was looked on as a kind of misfortune among the Arabs; and they often used to put them to death by burying them alive.1 1 See chapter 81.				And they ascribe daughters unto God! Glory be to Him! But they desire them not for themselves:8	8 The idolatrous Arabians regarded Angels as females and daughters of God. But their own preference was always for male offspring. Thus Rabbinism teaches that to be a woman is a great degradation. The modern Jew says in his Daily Prayers, fol. 5, 6, "Blessed art thou, O Lord our God! King of the Universe! who hath not made me a woman."
73	60	16	And when any of them is told the news of the birth of a female, his face becometh black,p and he is deeply afflicted:	p i.e., Clouded with confusion and sorrow.				For when the birth of a daughter is announced to any one of them, dark shadows settle on his face, and he is sad:
73	61	16	he hideth himself from the people, because of the ill tidings which have been told him; considering within himself whether he shall keep it with disgrace, or whether he shall bury it in the dust. Do they not make an ill judgment?					He hideth him from the people because of the ill tidings: shall he keep it with disgrace or bury it in the dust?9 Are not their judgments wrong?	9 See Sura lxxxi. 8, p. 45. It is said that the only occasion on which Othman ever shed a tear was when his little daughter, whom he was burying alive, wiped the dust of the grave-earth from his beard.
73	62	16	Unto those who believe not in the next life, the similitude of evil ought to be applied, and unto GOD the most sublime similitude:q for he is mighty and wise.	q This passage condemns the Meccans’ injudicious and blasphemous application of such circumstances to GOD as were unworthy of him, and not only derogatory to the perfections of the Deity, but even disgraceful to man; while they arrogantly applied the more honourable circumstances to themselves.				To whatever is evil may they be likened who believe not in a future life;10 but God is to be likened to whatever is loftiest: for He is the Mighty, the Wise.	10 Lit. the likeness of evil to those, etc.
73	63	16	If GOD should punish men for their iniquity, he would not leave on the earth any moving thing: but he giveth them respite unto an appointed time; and when their time shall come, they shall not be respited an hour, neither shall their punishment be anticipated.		Kitáb-i-Íqán, part II, paragraph 182, p. 170 link The Seven Valleys (Valley of Unity, within pp. 17-29) link	If God should chastise men for their perverse doings, He would not leave upon the earth a moving thing! But to an appointed time doth He respite them. MG: Should God punish men for their perverse doings, He would not leave on earth a moving thing! But to an appointed term doth He respite them....		Should God punish men for their perverse doings, he would not leave on earth a moving thing! but to an appointed term doth He respite them; and when their term is come, they shall not delay or advance it an hour.
73	64	16	They attribute unto GOD that which they dislike themselves,r and their tongues utter a lie; namely, that the reward of paradise is for them. There is no doubt but that the fire of hell is prepared for them, and that they shall be sent thither before the rest of the wicked.	r By giving him daughters, and associates in power and honour; by disregarding his messengers; and by setting apart the better share of the presents and offerings for their idols, and the worse for him.2 2 Al Beidâwi				Yet what they loathe themselves do they assign to God; and their tongues utter the lie, that theirs shall be a goodly lot. But beyond a doubt is it that the fire awaiteth them, and that they shall be the first sent into it.
73	65	16	By GOD, we have heretofore sent messengers unto the nations before thee: but Satan prepared their works for them; he was their patron in this world,s and in that which is to come they shall suffer a grievous torment.	s Or, He is the patron of them (viz. the Koreish) this day, &c.				By God we have sent Apostles to nations before thee, but Satan prepared their work for them, and this day is he their liege; and a woeful punishment doth await them.
73	66	16	We have not sent down the book of the Koran unto thee, for any other purpose, than that thou shouldest declare unto them that truth concerning which they disagree; and for a direction and mercy unto people who believe.					And we have sent down the Book to thee only, that thou mightest clear up to them the subject of their wranglings, and as a guidance and a mercy to those who believe.
73	67	16	GOD sendeth down water from heaven, and causeth the earth to revive after it hath been dead. Verily herein is a sign of the resurrection unto people who hearken.					And God sendeth down water from Heaven, and by it giveth life to the Earth after it hath been dead: verily, in this is a sign to those who hearken.
73	68	16	Ye have also in cattle an example of instruction: we give you to drink of that which is in their bellies; a liquor between digested dregs, and blood;t namely, pure milk,u which is swallowed with pleasure by those who drink it.	t The milk consisting of certain particles of the blood, supplied from the finer parts of the ailment. Ebn Abbas says, that the grosser parts of the food subside into excrement, and that the finer parts are converted into milk, and the finest of all into blood. u Having neither the colour of the blood, nor the smell of the excrements.				Ye have also teaching from the cattle. We give you drink of the pure milk, between dregs and blood, which is in their bellies; the pleasant beverage of them that quaff it.
73	69	16	And of the fruits of palm-trees, and of grapes, ye obtain an inebriating liquor, and also good nourishment.x Verily herein is a sign unto people who understand.	x Not only wine, which is forbidden, but also lawful food, as dates, raisins, a kind of honey flowing from the dates, and vinegar. Some have supposed that these words allow the moderate use of wine; but the contrary is the received opinion. 1 See chapter 2, p. 23.				And among fruits ye have the palm and the vine, from which ye get wine and healthful nutriment: in this, verily, are signs for those who reflect.
73	70	16	Thy LORD spake by inspiration unto the bee, saying, Provide thee housesy in the mountains, and in the trees, and of those materials wherewith men build hives for thee:	y So the apartments which the bee builds are here called, because of their beautiful workmanship, and admirable contrivance, which no geometrician can excel.2 2 Al Beidâwi.				And thy Lord hath taught the BEE, saying: "Provide thee houses in the mountains, and in the trees, and in the hives which men do build thee:
73	71	16	then eat of every kind of fruit, and walk in the beaten paths of thy LORD.z There proceedeth from their bellies a liquor of various colours,a wherein is a medicine for men.b Verily herein is a sign unto people who consider.	z i.e., The ways through which, by GOD’S power, the bitter flowers passing the bee’s stomach become money; or, the methods of making honey, which he has taught her by instinct; or else the ready way home from the distant places to which that insect flies.3 3 Idem. a viz., Honey; the colour of which is very different, occasioned by the different plants on which the bees feed; some being white, some yellow, some red, and some black.4 4 Idem. b The same being not only good food, but a useful remedy in several distempers, particularly those occasioned by phlegm. There is a story, that a man came once to Mohammed, and told him that his brother was afflicted with a violent pain in his belly: upon which the prophet bade him give him some honey. The fellow took his advice; but soon after coming again, told him that the medicine had done his brother no manner of service: Mohammed answered, Go and give him more honey, for God speaks truth, and thy brother’s belly lies. And the dose being repeated, the man, by GOD’S mercy, was immediately cured.5 5 Idem.	The Seven Valleys (Preamble, part one and part two) (two parts) link	Then feed on every kind of fruit. walk the beaten paths of thy Lord		Feed, moreover, on every kind of fruit, and walk the beaten paths of thy Lord." From its belly cometh forth a fluid of varying hues,11 which yieldeth medicine to man. Verily in this is a sign for those who consider.	11 The Arabs are curious in and fond of honey: Mecca alone affords eight or nine varieties–green, white, red, and brown. Burton's Pilgr. iii. 110.
73	72	16	GOD hath created you, and he will hereafter cause you to die: and some of you shall have his life prolonged to a decrepit age, so that he shall forget whatever he knew; for GOD is wise and powerful.					And God hath created you; by and bye will he take you to himself; and some among you will he carry on to abject old age, when all that once was known is known no longer. Aye, God is Knowing, Powerful.
73	73	16	GOD causeth some of you to excel others in worldly possessions: yet they who are caused to excel do not give their wealth unto the slaves whom their right hands possess, that they may become equal sharers therein.c Do they therefore deny the beneficence of GOD?	c These words reprove the idolatrous Meccans, who could admit created beings to a share of the divine honour, though they suffered not their slaves to share with themselves to what GOD had bestowed on them.6 6 Idem.				And God hath abounded to some of you more than to others in the supplies of life; yet they to whom He hath abounded, impart not thereof to the slaves whom their right hands possess, so that they may share alike. What! will they deny, then, that these boons are from God?
73	74	16	GOD hath ordained you wives from among yourselves,d and of your wives hath granted you children and grand-children; and hath bestowed on you good things for food. Will they therefore believe in that which is vain, and ungratefully deny the goodness of GOD?	d That is, of your own nations and tribes. Some think the formation of Eve from Adam is here intended.				God, too, hath given you wives of your own race, and from your wives hath He given you sons and grandsons, and with good things hath he supplied you. What, will they then believe in vain idols? For God's boons they are ungrateful!
73	75	16	They worship, besides GOD, idols which possess nothing wherewith to sustain them, either in heaven, or on earth; and have no power.					And they worship beside God those who neither out of the Heavens or Earth can provide them a particle of food, and have no power in themselves!
73	76	16	Wherefore liken not anything unto GOD:e for GOD knoweth, but ye know not.	e Or propound no similitudes or comparisons between him and his creatures. One argument the Meccans employed in defence of their idolatry, it seems, was, that the worship of inferior deities did honour to GOD; in the same manner as the respect showed to the servants of a prince does honour to the prince himself.7 7 Idem.				Make no comparisons, therefore, with God.12 Verily, God hath knowledge, but ye have not.	12 Ex. xx. 4.
73	77	16	GOD propoundeth as a parable a possessed slave, who hath power over nothing, and him on whom we have bestowed a good provision from us, and who giveth alms thereout both secretly and openly:f shall these two be esteemed equal? GOD forbid! But the greater part of men know it not.	f The idols are here likened to a slave, who is so far from having anything of his own, that he is himself in the possession of another; whereas GOD is as a rich free man, who provideth for his family abundantly, and also assisteth others who have need, both in public, and in private.8 8 Idem, Jallalo’ddin.				God maketh comparison between a slave13 the property of his lord, who hath no power over anything, and a free man whom we have ourselves supplies, and who giveth alms therefrom both in secret and openly. Shall they be held equal? No: praise be to God! But most men know it not.	13 The slave, and the dumb in verse following, are the idols.
73	78	16	GOD also propoundeth as a parable two men; one of them born dumb, who is unable to do or understand anything, but is a burden unto his master; whithersoever he shall send him, he shall not return with any good success: shall this man, and he who hath his speech and understanding, and who commandeth that which is just, and followeth the right way, be esteemed equal?g	g The idol is here again represented under the image of one who, by a defect in his senses, is a useless burthen to the man who maintains him; and GOD, under that of a person completely qualified either to direct or to execute any useful undertaking. Some suppose the comparison is intended of a true believer and an infidel.				God setteth forth also a comparison between two men, one of whom is dumb from his birth, and hath no power over anything, and is a burden to his lord: send him where he will, he cometh not back with success. Shall he and the man who enjoineth what is just, and keepeth in the straight path, be held equal?
73	79	16	Unto GOD alone is the secret of heaven and earth known. And the business of the last hourh shall be only as the twinkling of an eye, or even more quick: for GOD is almighty.	h That is, The resurrection of the dead.				God's are the secrets of the Heavens and of the Earth! and the business of the last hour will be but as the twinkling of an eye, or even less. Yes! for all things is God Potent.
73	80	16	GOD hath brought you forth from the wombs of your mothers; ye knew nothing, and he gave you the senses of hearing and seeing, and understandings, that ye might give thanks.					God hath brought you out of your mothers' wombs devoid of all knowledge; but hath given you hearing, and sight, and heart, that haply ye might render thanks.
73	81	16	Do they not behold the fowls which are enabled to fly in the open firmament of heaven? none supporteth them except GOD. Verily herein are signs unto people who believe.					Have they never looked up at the birds subjected to Him in Heaven's vault? None holdeth them in hand but God! In this are signs for those who believe.
73	82	16	GOD hath also provided you houses for habitations for you; and hath also provided you tents of the skins of cattle, which ye find light to be removed on the day of your departure to new quarters, and easy to be pitched on the day of your sitting down therein: and of their wool, and their fur, and their hair, hath he supplied you with furniture and household-stuff for a season.					And God hath given you tents to dwell in: and He hath given you the skins of beasts for tents, that ye may find them light when ye shift your quarters, or when ye halt; and from their wool and soft fur and hair, hath He supplied you with furniture and goods for temporary use.
73	83	16	And GOD hath provided for you, of that which he hath created, conveniences to shade you from the sun,i and he hath also provided you places of retreat in the mountains,j and he hath given you garments to defend you from the heat,k and coats of mail to defend you in your wars. Thus doth he accomplish his favor towards you, that ye may resign yourselves unto him.	i As trees, houses, tents, mountains, &c. j viz., Caves and grottos, both natural and artificial. k Al Beidâwi says, that one extreme, and that the most insupportable in Arabia, is here put for both; but Jallalo’ddin supposes that by heat we are in this place to understand cold.				And from the things which He hath created, hath God provided shade for you, and hath given you the mountains for places of shelter, and hath given you garments to defend you from the heat, and garments to defend you in your wars. Thus doth He fill up the measure of His goodness towards you, that you may resign yourselves to Him.
73	84	16	But if they turn back, verily thy duty is public preaching only.					But if they turn their backs, still thy office is only plain spoken preaching.
73	85	16	They acknowledge the goodness of GOD, and afterwards they deny the same;l but the greater part of them are unbelievers.m	l Confessing God to be the author of all the blessings they enjoy; and yet directing their worship and thanks to their idols, by whose intercession they imagine blessings are obtained. m Absolutely denying GOD’S providence, either through ignorance or perverseness.				They own the goodness of God–then they disown it–and most of them are infidels.
73	86	16	On a certain day we will raise a witness out of every nation:n then they who shall have been unbelievers shall not be suffered to excuse themselves, neither shall they be received into favor.	n See chapter 4, p. 59, note z.				But one day, we will raise up a witness out of every nation: them shall the infidels have no permission to make excuses, and they shall find no favour.
73	87	16	And when they who shall have acted unjustly shall see the torment prepared for them; (it shall not be mitigated unto them, neither shall they be respited):					And when they who have acted thus wrongly shall behold their torment, it shall not be made light to them, nor will God deign to look upon them.
73	88	16	and when those who shall have been guilty of idolatry shall see their false gods,o they shall say, O LORD, these are our idols which we invoked, besides thee. But they shall return an answer unto them, saying, Verily ye are liars.p	o Literally, Their companions. p For that we are not the companions of GOD, as ye imagined; neither did ye really serve us, but your own corrupt affections and lusts; nor yet were ye led into idolatry by us, but ye fell into it of your own accord.1 1 Al Beidâwi.				And when they who had joined associates with God shall see those their associate-gods, they shall say, "O our Lord! these are our associate-gods whom we called upon beside Thee." But they shall retort on them, "Verily, ye are liars."
73	89	16	And on that day shall the wicked offer submission unto GOD; and the false deities which they imagined shall abandon them.					And on that day shall they proffer submission to God; and the deities of their own invention shall vanish from them.
73	90	16	As for those who shall have been infidels, and shall have turned aside others from the way of GOD, we will add unto them punishment upon punishment because they have corrupted others.					As for those who were infidels and turned others aside from the way of God, to them we will add punishment on punishment for their corrupt doings.
73	91	16	On a certain day we will raise up in every nation a witness against them, from among themselves; and we will bring thee, O Mohammed, as a witness against these Arabians. We have sent down unto thee the book of the Koran, for an explication of everything necessary both as to faith and practice, and a direction, and mercy, and good tidings unto the Moslems.					And one day we will summon up in every people a witness against them from among themselves; and we will bring thee up as a witness against these Meccans: for to thee have we sent down the Book which cleareth up everything, a guidance, and mercy, and glad tidings to those who resign themselves to God (to Muslims).
73	92	16	Verily GOD commandeth justice, and the doing of good, and the giving unto kindred what shall be necessary; and he forbiddeth wickedness, and iniquity, and oppression: he admonisheth you that ye may remember.q	q This verse, which was the occasion of the conversion of Othmân Ebn Matûn, the commentators say, containeth the whole which it is a man’s duty either to perform or to avoid; and is alone a sufficient demonstration of what is said in the foregoing verse. Under the three things here commanded, they understand the belief of GOD’S unity, without inclining to atheism, on the one hand, or polytheism, on the other; obedience to the commands of God; and charity towards those in distress. And under the three things forbidden, they comprehend all corrupt and carnal affections; all false doctrines and heretical opinions; and all injustice towards man.2 2 Idem.	The Secret of Divine Civilization, p. 95 link	MG: Verily, God enjoineth justice and the doing of good ... and He forbiddeth wickedness and oppression. He warneth you that haply ye may be mindful.		Verily, God enjoineth justice and the doing of good and gifts to kindred, and he forbiddeth wickedness and wrong and oppression. He warneth you that haply ye may be mindful.
73	93	16	Perform your covenant with GOD,r when ye enter into covenant with him; and violate not your oaths, after the ratification thereof; since ye have made GOD a witness over you. Verily GOD knoweth that which ye do.	r By persevering in his true religion. Some think that the oath of fidelity taken to Mohammed by his followers is chiefly intended here.				Be faithful in the covenant of God when ye have covenanted, and break not your oaths after ye have pledged them: for now have ye made God to stand surety for you. Verily, God hath knowledge of what ye do.
73	94	16	And be not like unto her who undoeth that which she hath spun, untwisting it after she hath twisted it strongly;s taking your oaths between you deceitfully, because one party is more numerous than another party.t Verily GOD only tempteth you therein; and he will make that manifest unto you, on the day of resurrection, concerning which ye now disagree.	s Some suppose that a particular woman is meant in this passage, who used (like Penelope) to undo at night the work that she had done in the day. Her name, they say, was Reita Bint Saad Ebn Teym, of the tribe of Koreish.3 3 Idem. t Of this insincerity in their alliances the Koreish are accused; it being usual with them, when they saw the enemies of their confederates to be superior in force, to renounce their league with their old friends, and strike up one with the others.4 4 Idem.				And, because you are a more numerous people than some other people, be not like her who unravelleth the thread which she had strongly spun, by taking your oaths with mutual perfidy. God is making trial of you in this: and in the day of resurrection he will assuredly clear up to you that concerning which ye are now at variance.
73	95	16	If GOD had pleased, he would surely have made you one people:u but he will lead into error whom he pleaseth, and he will direct whom he pleaseth; and ye shall surely give an account of that which ye have done.	u Or, of one religion.				Had God pleased, He could have made you one people: but He causeth whom He will to err, and whom He will He guideth: and ye shall assuredly be called to account for your doings.
73	96	16	Therefore take not your oaths between you deceitfully lest your foot slip, after it hath been steadfastly fixed, and ye taste evil in this life, for that ye have turned aside from the way of GOD; and ye suffer a grievous punishment in the life to come.					Therefore take not your oaths with mutual fraud, lest your foot slip after it hath been firmly fixed, and ye taste of evil because ye have turned others aside from the way of God, and great be your punishment.
73	97	16	And sell not the covenant of GOD for a small price;x for with GOD is a better recompense prepared for you, if ye be men of understanding.	x That is, Be not prevailed on to renounce your religion, or your engagements with your prophet, by any promises or gifts of the infidels. For, it seems, the Koreish, to tempt the poorer Moslems to apostatize, made them offers, not very considerable indeed, but such as they imagined might be worth their acceptance.5 5 Idem.				And barter not the covenant of God for a mean price; for with God is that which is better for you, if ye do but understand.
73	98	16	That which is with you will fail; but that which is with GOD is permanent: and we will surely reward those who shall persevere, according to the utmost merit of their actions.					All that is with you passeth away, but that which is with God abideth. With a reward meet for their best deeds will we surely recompense those who have patiently endured.
73	99	16	Whoso worketh righteousness, whether he be male or female, and is a true believer, we will surely raise him to a happy life; and we will give them their reward, according to the utmost merit of their actions.		Gems of Divine Mysteries, p. 48, paragraph 65 link	BWC: Him will We surely quicken to a blessed life.		Whoso doeth that which is right, whether male or female, if a believer, him will we surely quicken to a happy life, and recompense them with a reward meet for their best deeds.
73	100	16	When thou readest the Koran, have recourse unto GOD, that he may preserve thee from Satan driven away with stones;y	y Mohammed one day reading in the Korân, uttered a horrid blasphemy, to the great scandal of those who were present, as will be observed in another place;1 to excuse which he assured them that those words were put into his mouth by the devil; and to prevent any such accident for the future, he is here taught to beg GOD’S protection before he entered on that duty.2 Hence the Mohammedans, before they begin to read any part of this book, repeat these words, I have recourse unto God for assistance against Satan driven away with stones. 1 In not. ad cap. 22. 2 Jallalo’ddin, Al Beidâwi, Yahya, &c.				When thou readest the Koran, have recourse to God for help against Satan the stoned,14	14 See Sura [xcvii.] iii. 34, and n. 1, p. 114.
73	101	16	he hath no power over those who believe, and who put confidence in their LORD;					For no power hath he over those who believe, and put their trust in their Lord,
73	102	16	but his power is over those only who take him for their patron, and who give companions unto God.					But only hath he power over those who turn away from God, and join other deities with Him.
73	103	16	When we substitute in the Koran an abrogating verse in lieu of a verse abrogated (and GOD best knoweth the fitness of that which he revealeth), the infidels say, Thou art only a forger of these verses: but the greater part of them know not truth from falsehood.					And when we change one (sign) verse for another, and God knoweth best what He revealeth, they say, "Thou art only a fabricator." Nay! but most of them have no knowledge.
73	104	16	Say, The holy spiritz hath brought the same down from thy LORD with truth; that he may confirm those who believe, and for a direction and good tidings unto the Moslems.	z viz., Gabriel. See chapter 2, p. 10.				SAY: The Holy Spirit15 hath brought it down with truth from thy Lord, that He may stablish those who have believed, and as guidance and glad tidings to the Muslims.	15 Gabriel.
73	105	16	We also know that they say, Verily, a certain man teacheth him to compose the Koran. The tongue of the person unto whom they incline is a foreign tongue; but this, wherein the Koran is written, is the perspicuous Arabic tongue.a	a This was a great objection made by the Meccans to the authority of the Korân; for when Mohammed insisted, as a proof of its divine original, that it was impossible a man so utterly unacquainted with learning as himself could compose such a book, they replied, that he had one or more assistants in the forgery; but as to the particular person or persons suspected of this confederacy, the traditions differ. One says it was Jabar, a Greek, servant to Amer Ebn al Hadrami, who could read and write well;3 another, that they were Jabar and Yesâr, two slaves who followed the trade of sword-cutlers at Mecca, and used to read the pentateuch and gospel, and had often Mohammed for their auditor, when he passed that way.4 Another tells us, it was one Aïsh, or Yâïsh, a domestic of al Haweiteb Ebn Abd al Uzza, who was a man of some learning, and had embraced Mohammedism.5 Another supposes it was one Kais, a Christian, whose house Mohammed frequented;6 another, that it was Addâs, a servant of Otba Ebn Rabîa;7 and another, that it was Salmân the Persian.8 According to some Christian writers,9 Abdallah Ebn Salâm, the Jew who was so intimate with Mohammed (named by one, according to the Hebrew dialect, Abdias Ben Salon and by another, Abdala Celen), was assisting to him in the compiling his pretended revelations. This Jew Dr. Prideaux confounds with Salmân the Persian, who was a very different man, as a late author10 has observed before me; wherefore, and for that we may have occasion to speak of Salmân hereafter, it may be proper to add a brief extract of his story as told by himself. He was of a good family of Ispahan, and, in his younger years, left the religion of his country to embrace Christianity; and travelling into Syria, was advised by a certain monk of Amuria to go into Arabia, where a prophet was expected to arise about that time, who should establish the religion of Abraham; and whom he should know, among other things, by the seal of prophecy between his shoulders. Salmân performed the journey, and meeting with Mohammed at Koba, where he rested in his flight to Medina, soon found him to be the person he sought, and professed Islâm.11 The general opinion of the Christians, however is, that the chief help Mohammed had in the contriving his Korân, was from a Nestorian monk named Sergius, supposed to be the same person with the monk Boheira, with whom Mohammed in his younger years had some conference, at Bosra, a city of Syria Damascena, where that monk resided.12 To confirm which supposition, a passage has been produced from an Arab writer,1 who says that Boheira’s name in the books of the Christians, is Sergius; but this is only a conjecture; and another2 tells us, his true name was Saïd, or Felix, and his surname Boheira. But be that as it will, if Boheira and Sergius were the same man, I find not the least intimation in the Mohammedan writers that he ever quitted his monastery to go into Arabia (as is supposed by the Christians); and his acquaintance with Mohammed at Bosra was too early to favour the surmise of his assisting him in the Korân, which was composed long after; though Mohammed might, from his discourse, gain some knowledge of Christianity and of the scriptures, which might be of use to him therein. From the answer given in this passage of the Korân to the objection of the infidels, viz., that the person suspected by them to have a hand in the Korân spoke a foreign language, and therefore could not, with any face of probability, be supposed to assist in a composition written in the Arabic tongue, and with so great elegance, it is plain this person was no Arabian. The word Ajami, which is here used, signifies any foreign or barbarous language in general; but the Arabs applying it more particularly to the Persian, it has been thence concluded by some that Salmân was the person; however, if it be true that he came not to Mohammed till after the Hejra, either he could not be the man here intended, or else this verse must have been revealed at Medina, contrary to the common opinion. 3 Al Zamakhshari, Al Beidâwi, Yahya. 4 Al Zamakh., Al Beidâwi. See Prid. Life of Mah. p. 32. 5 Iidem. 6 Jallalo’ddin. 7 Al Zamakh., Yahya. 8 Al Zamakh., Al Beidâwi. 9 Ricardi Confut. Legis Saracenicæ, c. 13. Joh. Andreas, de Confus. Sectæ Mahometanæ, c. 2 See Prid. Life of Mah. pp. 33, 34. 10 Gagnier not. in Abulf. Vit. Moh. p. 74. 11 Ex Ebn Ishak. Vide Gagnier, ibid 12 See Prid. ubi sup. p. 35, &c. Gagnier, ubi sup. pp. 10, 11. Marrac. de Alcor. p. 37. 1 Al Masudi. 2 Abu’l Hasan al Becri in Korân.				We also know that they say, "Surely a certain person teacheth him." But the tongue of him at whom they hint is foreign,16 while this Koran is in the plain Arabic.	16 This passage has been supposed to refer to Salman the Persian. He did not, however, embrace Islam till a much later period, at Medina. Nöld. p. 110. Mr. Muir thinks that it may refer to Suheib, son of Sinan, "the first fruits of Greece," as Muhammad styled him, who, while yet a boy, had been carried off by some Greeks as a slave, from Mesopotamia to Syria, brought by a party of the Beni Kalb, and sold to Abdallah ibn Jodda'ân of Mecca. He became rich, and embraced Islam. Dr. Sprenger thinks the person alluded to may have been Addas, a monk of Nineveh, who had settled at Mecca. Life of M. p. 79.
73	106	16	Moreover as for those who believe not the signs of GOD, GOD will not direct them, and they shall suffer a painful torment:					As for those who believe not in the signs of God, God will not guide them, and a sore torment doth await them.
73	107	16	verily they imagine a falsehood who believe not in the signs of GOD, and they are really the liars.					Surely they invent a lie who believe not in the signs of God–and they are the liars.
73	108	16	Whoever denieth GOD, after he hath believed, except him who shall be compelled against his will, and whose heart continueth steadfast in the faith, shall be severely chastised:b but whoever shall voluntarily profess infidelity, on those shall the indignation of GOD fall, and they shall suffer a grievous punishment.	b These words were added for the sake of Ammâr Ebn Yaser, and some others, who being taken and tortured by the Koreish, renounced their faith out of fear, though their hearts agreed not with their mouths.3 It seems Ammâr wanted the constancy of his father and mother, Yâser, and Sommeya, who underwent the like trial at the same time with their son, and resolutely refusing to recant, were both put to death, the infidels tying Sommeya between two camels, and striking a lance through her privy parts.4 When news was brought to Mohammed, that Ammâr had denied the faith, he said, it could not be, for that Ammâr was full of faith from the crown of his head to the sole of his foot, faith being mixed and incorporated with his very flesh and blood; and when Ammâr himself came weeping to the prophet, he wiped his eyes, saying, What fault was it of thine, if they forced thee? But though it be here said, that those who apostatize in appearance only, to avoid death or torments, may hope for pardon from GOD, yet it is unanimously agreed by the Mohammedan doctors, to be much more meritorious and pleasing in the sight of GOD, courageously and nobly to persist in the true faith, and rather to suffer death itself than renounce it, even in words. Nor did the Mohammedan religion want its martyrs, in the strict sense of the word; of which I will here give two instances, besides the above-mentioned. One is that of Khobaib Ebn Ada, who being perfidiously sold to the Koreish, was by them put to death in a cruel manner, by mutilation, and cutting off his flesh piecemeal; and being asked, in the midst of his tortures, whether he did not wish Mohammed was in his place, answered I would not wish to be with my family, my substance, and my children, on condition that Mohammed was only to be pricked with a thorn.5 The other is that of a man who was put to death by Moseilama, on the following occasion. That false prophet having taken two of Mohammed’s followers, asked one of them, what he said of Mohammed? the man answered, That he was the apostle of God: And what sayest thou of me? added Moseilama; to which he replied, Thou also art the apostle of God; whereupon he was immediately dismissed in safety. But the other, having returned the same answer to the former question, refused to give any to the last, though required to do it three several times, but pretended to be deaf, and was therefore slain. It is related that Mohammed, when the story of these two men was told him, said, The first of them threw himself on God’s mercy; but the latter professed the truth; and he shall find his account in it.6 3 Al Beidâwi, Al Zamakh., Yahya. 4 Al Beidâwi. 5 Ebn Shohnah. 6 Al Beidâwi.				Whoso, after he hath believed in God denieth him, if he were forced to it and if his heart remain steadfast in the faith, shall be guiltless:17 but whoso openeth his breast to infidelity–on such shall be wrath from God, and a severe punishment awaiteth them.	17 This is to be understood of the persecutions endured by the more humble and needy Muslims by their townspeople of Mecca.
73	109	16	This shall be their sentence, because they have loved the present life above that which is to come, and for that GOD directeth not the unbelieving people.					This, because they have loved this present life beyond the next, and because God guideth not the unbelievers!
73	110	16	These are they whose hearts, and hearing, and sight, GOD hath sealed up; and these are the negligent: there is no doubt but that in the next life they shall perish.					These are they whose hearts and ears and eyes God hath sealed up: these are the careless ones: in the next world shall they perish beyond a doubt.
73	111	16	Moreover thy LORD will be favorable unto those who have fled their country, after having suffered persecution,c and had been compelled to deny the faith by violence, and who have since fought in defence of the true religion, and have persevered with patience; verily unto these will thy LORD be gracious and merciful, after they shall have shown their sincerity.	c As did Ammâr, who made one in both the flights. Some, reading the verb with different vowels, render the last words, after having persecuted the true believers; and instance in al Hadrami, who obliged a servant of his to renounce Mohammedism, by force, but afterwards, together with that servant professed the same faith, and fled for it.1 1 Idem.				To those also who after their trials fled their country,18 then fought and endured with patience, verily, thy Lord will in the end be forgiving, gracious.	18 From Mecca to Medina, i.e. the Mohadjers, to whom also verse 43 refers. Both passages, therefore, are of a later date than the rest of this Sura. Thus Nöldeke. Sprenger, however (Life, p. 159), explains this passage of the seven slaves purchased and manumitted by Abu Bekr. They had been tortured for professing Islam, shortly after Muhammad assumed the Prophetic office.
73	112	16	On a certain day shall every soul come to plead itself,d and every soul shall be repaid that which it shall have wrought; and they shall not be treated unjustly.	d That is, Every person shall be solicitous for his own salvation, not concerning himself with the condition of another, but crying out, My own soul, my own soul!2 2 Idem.				On a certain day shall every soul come to plead for itself, and every soul shall be repaid according to its deeds; and they shall not be wronged.
73	113	16	GOD propoundeth as a parable a citye which was secure and quiet, unto which her provisions came in abundance from every side; but she ungratefully denied the favor of GOD: wherefore GOD caused her to taste the extreme famine, and fear, because of that which they had done.	e This example is applied to every city which having received great blessings from GOD, becometh insolent and unthankful, and is therefore chastised by some signal judgment; or rather to Mecca in particular, on which the calamities threatened in this passage, viz. both famine and sword, were inflicted.3 3 Idem.				God proposeth the instance of a city,19 secure and at ease, to which its supplies come in plenty from every side. But she was thankless for the boons of God; God therefore made her taste the woe20 of famine and of fear, for what they had done.	19 Mecca. 20 Lit. the garment.
73	114	16	And now is an apostle come unto the inhabitants of Mecca from among themselves; and they accuse him of imposture: wherefore a punishment shall be inflicted on them, while they are acting unjustly.					Moreover, an apostle of their own people came to them, and they treated him as an impostor. So chastisement overtook them because they were evil doers.
73	115	16	Eat of what GOD hath given you for food, that which is lawful and good; and be thankful for the favors of GOD, if ye serve him.					Of what God hath supplied you eat the lawful and good, and be grateful for the favours of God, if ye are his worshippers.
73	116	16	He hath only forbidden you that which dieth of itself, and blood, and swine's flesh, and that which hath been slain in the name of any, besides GOD.f But unto him who shall be compelled by necessity to eat of these things, not lusting nor wilfully transgressing, GOD will surely be gracious and merciful.	f See chapter 5, p. 73.				Forbidden to you is that only which dieth of itself, and blood, and swine's flesh, and that which hath been slain in the name of any other than God: but if any be forced, and neither lust for it nor wilfully transgress, then verily God is forgiving, gracious.21	21 Comp. Sura [lxxxix.] vi. 119.
73	117	16	And say not that wherein your tongues utter a lie; This is lawful, and this is unlawful;g that ye may devise a lie concerning GOD: for they who devise concerning GOD shall not prosper.	g Allowing what GOD hath forbidden, and superstitiously abstaining from what he hath allowed. See chapter 6, p. 101, &c.				And say not with a lie upon your tongue, "This is lawful and this is forbidden:" for so will ye invent a lie concerning God: but they who invent a lie of God shall not prosper:
73	118	16	They shall have small enjoyment in this world, and in that which is to come they shall suffer a grievous torment.					Brief their enjoyment, but sore their punishment!
73	119	16	Unto the Jews did we forbid that which we have told thee formally:h and we did them no injury in that respect; but they injured their own souls.i	h viz., In the 6th chapter, p. 103. i i.e., They were forbidden things which were in themselves indifferent, as a punishment for their wickedness and rebellion.				To the Jews22 we have forbidden that of which we before told thee; we injured them not, but they injured themselves.	22 Comp. Sura [lxxxix.] vi. 147. This verse as well as the following, and verse 125, were probably added at Medina.
73	120	16	Moreover thy LORD will be favorable unto those who do evil through ignorance, and afterwards repent and amend: verily unto these will thy LORD be gracious and merciful, after their repentance.					To those who have done evil in ignorance, then afterwards have repented and amended, verily thy Lord is in the end right gracious, merciful.
73	121	16	Abraham was a model of true religion, obedient unto GOD, orthodox, and was not an idolater:j	j This was to reprehend the idolatrous Koreish, who pretended that they professed the religion of Abraham.				Verily, Abraham was a leader in religion:23 obedient to God, sound in faith:24 he was not of those who join gods with God.	23 Antistes. Maracci. Or the text may be literally rendered Abraham was a people, i.e. the people of Abraham; from whom the idolatrous Koreisch pretended to derive their origin. 24 Ar. a Hanyf. According to a tradition in Waquidi, fol. 255, Zaid (who died only five years before Muhammad received his first inspiration, and undoubtedly prepared the way for many of his subsequent announcements) adopted this term at the instance of a Christian and a Jew, who exhorted him to become a Hanyf. Zaid having at this time renounced idolatry, and being unable to receive either Judaism or Christianity, "What," said he, "is a Hanyf?" They both told him, it was the religion of Abraham, who worshipped nothing but God. On this Zaid exclaimed, "O God, I bear witness that I follow the religion of Abraham." The root, whence Hanyf is derived, means generally to turn from good to bad, or vice versâ, and is equivalent to the verbs convert and pervert.
73	122	16	he was also grateful for his benefits: wherefore God chose him, and directed him into the right way.					Grateful was he for His favours: God chose him and guided him into the straight way;
73	123	16	And we bestowed on him good in this world; and in the next he shall surely be one of the righteous.					And we bestowed on him good things in this world: and in the world to come he shall be among the just.
73	124	16	We have also spoken unto thee, O Mohammed, by revelation, saying, Follow the religion of Abraham, who was orthodox, and was no idolater.		The Secret of Divine Civilization, p. 29 link	MG: Follow the religion of Abraham, the sound in faith.		We have moreover revealed to thee that thou follow the religion of Abraham, the sound in faith. He was not of those who join gods with God.
73	125	16	The sabbath was only appointed unto those who differed with their prophet concerning it;k and thy LORD will surely judge between them, on the day of resurrection, as to that concerning which they differed.	k These were the Jews; who being ordered by Moses to set apart Friday (the day now observed by the Mohammedans) for the exercise of divine worship, refused it, and chose the sabbath-day, because on that day GOD rested from his works of creation: for which reason they were commanded to keep the day they had chosen in the strictest manner.1 1 Idem, Jallalo’ddin.				The Sabbath was only ordained for those who differed about it: and of a truth thy Lord will decide between them on the day of resurrection as to the subject of their disputes.
73	126	16	Invite men unto the way of thy LORD, by wisdom, and mild exhortation; and dispute with them in the most condescending manner: for thy LORD well knoweth him who strayeth from his path, and he well knoweth those who are rightly directed.		The Secret of Divine Civilization, p. 53 link	Debate with them in the kindliest manner.		Summon thou to the way of thy Lord with wisdom and with kindly warning: dispute with them in the kindest manner: thy Lord best knoweth those who stray from his way, and He best knoweth those who have yielded to his guidance.
73	127	16	If ye take vengeance on any, take a vengeance proportionable to the wrong which hath been done you;l but if ye suffer wrong patiently, verily this will be better for the patient.m	l This passage is supposed to have been revealed at Medina, on occasion of Hamza, Mohammed’s uncle, being slain at the battle of Ohod. For the infidels having abused his dead body, by taking out his bowels, and cutting off his ears and his nose, when Mohammed saw it, he swore that if God granted him success, he would retaliate those cruelties on seventy of the Koreish; but he was by these words forbidden to execute what he had sworn, and he accordingly made void his oath.2 Abu’lfeda makes the number on which Mohammed swore to reek his vengeance to be but thirty:3 but it may be observed, by the way, that the translator renders the passage in that author, GOD hath revealed unto me that I shall retaliate, &c., instead of, If GOD grant me victory over the Koreish, I will retaliate, &c., reading Laïn adhharni, for adhfarni; GOD, far from putting this design into the prophet’s head by a revelation, expressly forbidding him to put it in execution. 2 Iidem. 3 Abu’lf. Vit. Moh. n. 68. m Here, says al Beidâwi, the Korân principally points at Mohammed, who was of all men the most conspicuous for meekness and clemency.				If ye make reprisals,25 then make them to the same extent that ye were injured: but if ye can endure patiently, best will it be for the patiently enduring.	25 All Muhammadan commentators explain this verse as a prohibition to avenge the death of Hamza on the Meccans with too great severity.
73	128	16	Wherefore, do thou bear opposition with patience; but thy patience shall not be practicable, unless with GOD'S assistance. And be thou not grieved on account of the unbelievers; neither be thou troubled for that which they subtilely devise; for GOD is with those who fear him, and are upright.					Endure then with patience. But thy patient endurance must be sought in none but God. And be not grieved about the infidels, and be not troubled at their devices; for God is with those who fear him and do good deeds.
67	0	17
67	0	17
67	0	17	CHAPTER XVII.					SURA XVII.–THE NIGHT JOURNEY [LXVII.]
67	0	17	ENTITLED, THE NIGHT JOURNEY;n REVEALED AT MECCA.	n The reason of this inscription appears in the first words. Some entitle the chapter, The children of Israel. o Some except eight verses, beginning at these words, It wanted little but that the infidels had seduced thee, &c.				MECCA.1–III Verses	1 Verses 12, 23-41, 75-82, 87, are supposed by many commentators to have originated at Medina.
67	0	17	IN THE NAME OF THE MOST MERCIFUL GOD.					In the Name of God, the Compassionate, the Merciful
67	1	17	PRAISE be unto him who transported his servant by night, from the sacred temple of Mecca to the farther temple of Jerusalem,p the circuit of which we have blessed, that we might show some of our signs; for God is he who heareth, and seeth.	p From whence he was carried through the seven heavens to the presence of GOD, and brought back again to Mecca the same night. This journey of Mohammed to heaven is so well known that I may be pardoned if I omit the description of it. The English reader may find it in Dr. Prideaux’s Life of Mahomet,1 and the learned in Abu’lfeda,2 whose annotator has corrected several mistakes in the relation of Dr. Prideaux, and in other writers. It is a dispute among the Mohammedan divines, whether their prophet’s night-journey was really performed by him corporally, or whether it was only a dream or vision. Some think the whole was no more than a vision; and allege and express tradition of Moâwiyoh,3 one of Mohammed’s successors, to that purpose. Others suppose he was carried bodily to Jerusalem, but no farther; and that he ascended thence to heaven in spirit only. But the received opinion is, that it was no vision, but that he was actually transported in the body to his journey’s end; and if any impossibility be objected, they think it a sufficient answer to say, that it might easily be effected by an omnipotent agent.4 1 Page 43, &c. See also Morgan’s Mahometism Explained, vol. 2 2 Vit. Moham. cap. 19. 3 Vide ibid, c. 18. 4 Al Beidâwi.	Memorials of the Faithful (within pp. 191-204, Táhirih) link			GLORY be to Him who carried his servant by night2 from the sacred temple of Mecca to the temple3 that is more remote, whose precinct we have blessed, that we might shew him of our signs! for He is the Hearer, the Seer.	2 Waquidy says the night-journey took place on the 17th of Rabhy' 1, a twelvemonth before the Hejira. 3 Of Jerusalem; and thence through the seven heavens to the throne of God on the back of Borak, accompanied by Gabriel, according to some traditions; while others, and those too of early date, regard it as no more than a vision. It was, however, in all probability a dream. Muir ii. 219; Nöld. p. 102, who give the Muhammadan sources of information.
67	2	17	And we gave unto Moses the book of the law, and appointed the same to be a direction unto the children of Israel, commanding them, saying, Beware that ye take not any other patron besides me.					And4 we gave the Book to Moses and ordained it for guidance to the children of Israel–"that ye take no other Guardian than me."	4 It is probable that as this verse has no real or apparent connection with the preceding, a verse may have been lost, and that verse 1 has been placed at the head of the Sura merely because the night-journey is elsewhere alluded to in it.
67	3	17	O posterity of those whom we carried in the ark with Noah:q verily he was a grateful servant.	q The commentators are put to it to find out the connection of these words with the foregoing. Some think the accusative case is here put for the vocative, as I have translated it: and others interpret the words thus, Take not for your patrons besides me, the posterity of those, &c., meaning, mortal men.				O posterity of those whom we bare with Noah! He truly was a grateful servant!
67	4	17	And we expressly declared unto the children of Israel in the book of the law, saying, Ye will surely commit evil in the earth twice,r and ye will be elated with great insolence.	r Their first transgression was their rejecting the decisions of the law, their putting Isaiah to death,5 and their imprisoning of Jeremiah:6 and the second, was their slaying of Zachariah and John the Baptist, and their imagining the death of JESUS.7 5 Id. m. 6 Jallalo’ddin. 7 Iidem.	17:4-5 The Secret of Divine Civilization, p. 79 link	MG: And We solemnly declared to the children of Israel in the Book, `Twice surely will ye commit evil in the earth, and with great loftiness of pride will ye surely be uplifted.'		And we solemnly declared to the children of Israel in the Book, "Twice surely will ye enact crimes in the earth, and with great loftiness of pride will ye surely be uplifted."
67	5	17	And when the punishment threatened for the first of those transgressions came to be executed, we sent against you our servants,s endued with exceeding strength in war, and they searched the inner apartments of your houses; and the prediction became accomplished.	s These were Jalût, or Goliah, and his forces;8 or Sennacherib the Assyrian; or else Nebuchadnezzar, whom the eastern writers called Bakhtnasr (which was however only his surname, his true name being Gudarz, or Raham), the governor of Babylon under Lohorasp, king of Persia,9 who took Jerusalem, and destroyed the temple. 8 Jallalo’ddin, Yahya. 9 Al Zamakhshari, Al Beidâwi.	17:4-5 (cont.) The Secret of Divine Civilization, p. 79 link	MG: And when the menace for the first of the two came to be executed, We sent against you Our servants endowed with terrible prowess; and they searched the inmost part of your abodes, and the menace was accomplished...		So when the menace for the first crime5 came to be inflicted, we sent against you our servants endued with terrible prowess; and they searched the inmost part of your abodes, and the menace was accomplished.	5 According to the commentators the slaughter of Isaiah and the imprisonment of Jeremiah, punished by the invasion of the Assyrians.
67	6	17	Afterwards we gave you the victory over them,t in your turn, and we granted you increase of wealth and children, and we made you a more numerous people,	t By permitting David to kill Goliah; or by the miraculous defeat of Sennacherib’s army; or for that GOD put it into the heart of Bahman the son of Isfandiyar, when he succeeded his grandfather Lohorasp, to order Kiresh, or Cyrus, then governor of Babylon, to send home the Jews from their captivity, under the conduct of Daniel; which he accordingly did, and they prevailed against those whom Bakhtnasr had left in the land.10 10 Iidem.				Then we gave you the mastery over them6 in turn, and increased you in wealth and children, and made you a most numerous host.	6 Over Sennacherib.
67	7	17	saying, If ye do well, ye will do well to your own souls; and if ye do evil, ye will do it unto the same. And when the punishment threatened for your latter transgression came to be executed, we sent enemies against you to afflict you,u and to enter the temple, as they entered it the first time, and utterly to destroy that which they had conquered.	u Some imagine the army meant in this place was that of Bakhtnasr;11 but others say the Persians conquered the Jews this second time, by the arms of Gudarz (by whom they seem to intend Antiochus Epiphanes), one of the successors of Alexander at Babylon. It is related that the general in this expedition, entering the temple, saw blood bubbling up on the great altar, and asking the reason of it, the Jews told him it was the blood of a sacrifice which had not been accepted of GOD; to which he replied, that they had not told him the truth, and ordered a thousand of them to be slain on the altar; but the blood not ceasing, he told them that if they would not confess the truth, he would not spare one of them; whereupon they acknowledged it was the blood of John: and the general said, Thus hath your Lord taken vengeance on you; and then cried out, O John, my LORD and thy LORD knoweth what hath befallen thy people for thy sake; wherefore let thy blood stop, by GOD’S permission, lest I leave not one of them alive; upon which the blood immediately stopped.12 These are the explications of the commentators, wherein their ignorance in ancient history is sufficiently manifest; though perhaps Mohammed himself, in this latter passage, intended the destruction of Jerusalem by the Romans. 11 Yahya, Jallalo’ddin 12 Al Beidâwi.	The Secret of Divine Civilization, pp. 79-80 link link	Shoghi Effendi in The Dawn-Breakers: If ye do well, it will redound to your own advantage; and if ye do evil, the evil will return upon you. MG: And when the punishment threatened for your latter transgression came to be inflicted, then We sent an enemy to sadden your faces, and to enter the Temple as they entered it at first, and to destroy with utter destruction that which they had conquered.	The Dawn-Breakers, Chapter XIX, p. 341 link	We said, "If ye do well, to your own behoof will ye do well: and if ye do evil, against yourselves will ye do it. And when the menace for your latter crime7 came to be inflicted, then we sent an enemy to sadden your faces, and to enter the temple as they entered it at first, and to destroy with utter destruction that which they had conquered.	7 The slaying Zacharias, John Baptist, and Jesus, punished by the destruction of Jerusalem by the Romans. Comp. Tr. Gittin, fol. 57, where we read of the sufferings drawn down upon the Jews in consequence of the former of these crimes.
67	8	17	Peradventure your LORD will have mercy on you hereafter: but if ye return to transgress a third time, we also will return to chastise you;x and we have appointed hell to be the prison of the unbelievers.	x And this came accordingly to pass; for the Jews being again so wicked as to reject Mohammed, and conspire against his life, God delivered them into his hands; and he exterminated the tribe of Koreidha, and slew the chiefs of al Nadîr, and obliged the rest of the Jewish tribes to pay tribute.1 1 Idem.				Haply your Lord will have mercy on you! but if ye return, we will return:8 and we have appointed Hell–the prison of the infidels.	8 That is, if ye return to sin, we will return to punish.
67	9	17	Verily this Koran directeth unto the way which is most right, and declareth unto the faithful,					Verily, this Koran guideth to what is most upright; and it announceth to believers
67	10	17	who do good works, that they shall receive a great reward;					Who do the things that are right, that for them is a great reward;
67	11	17	and that for those who believe not in the life to come, we have prepared a grievous punishment.					And that for those who believe not in the life to come, we have got ready a painful punishment.
67	12	17	Man prayeth for evil, as he prayeth for good;y for man is hasty.z	y Out of ignorance, mistaking evil for good; or making wicked imprecations on himself and others, out of passion and impatience. z Or inconsiderate, not weighing the consequence of what he asks. It is said that the person here meant is Adam, who, when the breath of life was breathed into his nostrils, and had reached so far as his navel, though the lower part of his body was, as yet, but a piece of clay, must needs try to rise up, and got an ugly fall by the bargain. But others pretend the passage was revealed on the following occasion. Mohammed committed a certain captive to the charge of his wife, Sawda bint Zamáa, who, moved with compassion at the man’s groans, unbound him, and let him escape: upon which the prophet, in the first motions of his anger, wished her hand might fall off; but immediately composing himself, said aloud, O God, I am but a man: therefore turn my curse into a blessing.2 2 Jallalo’ddin				Man prayeth for evil as he prayeth for good; for man is hasty.
67	13	17	We have ordained the night and the day for two signs of our power: afterwards we blot out the sign of the night, and we cause the sign of the day to shine forth, that ye may endeavor to obtain plenty from your LORD by doing your business therein, and that ye may know the number of years, and the computation of time; and everything necessary have we explained by a perspicuous explication.					We have made the night and the day for two signs: the sign of the night do we obscure, but the sign of the day cause we to shine forth, that ye may seek plenty from your Lord, and that ye may know the number of the years and the reckoning of time; and we have made everything distinct by distinctiveness.
67	14	17	The fatea of every man have we bound about his neck;b and we will produce unto him, on the day of resurrection, a book wherein his actions shall be recorded: it shall be offered him open,	a Literally, the bird, which is here used to signify a man’s fortune or success; the Arabs, as well as the Greeks and Romans, taking omens from the flight of birds, which they supposed to portend good luck, if they flew from the left to the right, but if from the right to the left, the contrary; the like judgment they also made when certain beasts passed before them. b Like a collar, which he cannot by any means get off. See the Prelim. Disc. Sect. IV p. 80.	The Secret of Divine Civilization, p. 103 link	MG: And every man's fate have We fastened about his neck: and on the Day of Resurrection will We bring it forth to him a book which shall be proffered to him wide open.		And every man's fate9 have we fastened about his neck: and on the day of resurrection will we bring forth to him a book which shall be proffered to him wide open:	9 Lit. bird.
67	15	17	and the angels shall say unto him, Read thy book; thine own soul will be a sufficient accountant against thee, this day.c	c See ibid. p. 20.	The Four Valleys (First Valley) link	MG: Read thy Book: There needeth none but thyself to make out an account against thee this day.		–"Read thy Book:10 there needeth none but thyself to make out an account against thee this day."	10 Comp. Mischnah Aboth, 3, 20.
67	16	17	He who shall be rightly directed, shall be directed to the advantage only of his own soul; and he who shall err shall err only against the same: neither shall any laden soul be charged with the burden of another. We did not punish any people, until we had first sent an apostle to warn them.		Summons of the Lord of Hosts (Súriy-Haykal, paragraph 237) link A Traveler’s Narrative, p. 72 link	BWC: None shall bear the burden of another. MG: None shall bear the burden of another.		For his own good only shall the guided yield to guidance, and to his own loss only shall the erring err; and the heavy laden shall not be laden with another's load. We never punished until we had first sent an apostle:
67	17	17	And when we resolved to destroy a city, we commanded the inhabitants thereof, who lived in affluence, to obey our apostle; but they acted corruptly therein: wherefore the sentence was justly pronounced against that city; and we destroyed it with an utter destruction.					And when we willed to destroy a city, to its affluent ones did we address our bidding; but when they acted criminally therein, just was its doom, and we destroyed it with an utter destruction.
67	18	17	And how many generations have we consumed since Noah? for thy LORD sufficiently knoweth and seeth the sins of his servants.					And since Noah, how many nations have we exterminated! And of the sins of his servants thy Lord is sufficiently informed, observant.
67	19	17	Whosoever chooseth this transitory life, we will bestow on him therein beforehand that which we please; on him, namely, whom we please: afterwards will we appoint him hell for his abode; he shall be thrown into the same to be scorched, covered with ignominy, and utterly rejected from mercy.					Whoso chooseth this quickly passing life, quickly will we bestow therein that which we please–even on him we choose; afterward we will appoint hell for him, in which he shall burn–disgraced, outcast:
67	20	17	But whosoever chooseth the life to come, and directeth his endeavor towards the same, being also a true believer; the endeavor of these shall be acceptable unto God.		Memorials of the Faithful (within pp. 67-70, Muhammad-Hadiy-i-Sahhaf) link	cf. MG: may all his strivings meet with thanks and be acceptable to God.		But whoso chooseth the next life, and striveth after it as it should be striven for, being also a believer,–these! their striving shall be grateful to God:
67	21	17	On all will we bestow the blessings of this life, both on these and on those, of the gift of thy LORD; for the gift of thy LORD shall not be denied unto any.					To all–both to these and those–will we prolong the gifts of thy Lord; for not to any shall the gifts of thy Lord be denied.
67	22	17	Behold, how we have caused some of them to surpass others in wealth and dignity: but the next life shall be more considerable in degrees of honour, and greater in excellence.					See how we have caused some of them to excel others! but the next life shall be greater in its grades, and greater in excellence.
67	23	17	Set not up another god with the true GOD, lest thou sit down in disgrace, and destitute.					Set not up another god with God, lest thou sit thee down disgraced, helpless.11	11 Comp. in Heb. Isai. liii. 3.
67	24	17	Thy LORD hath commanded that ye worship none besides him; and that ye show kindness unto your parents, whether the one of them, or both of them attain to old age with thee.d Wherefore, say not unto them, Fie on you!e neither reproach them, but speak respectfully unto them	d That is, receiving their support and maintenance from thee. e Literally, Lower the wing of humility, &c.				Thy Lord hath ordained that ye worship none but him; and, kindness to your parents, whether one or both of them attain to old age with thee: and say not to them, "Fie!" neither reproach them; but speak to them both with respectful speech;
67	25	17	and submit to behave humblye towards them, out of tender affection and say, O LORD, have mercy on them both, as they nursed me when I was little.					And defer humbly to them12 out of tenderness; and say, "Lord, have compassion on them both, even as they reared me when I was little."	12 Lit. lower a wing of humility.
67	26	17	Your LORD well knoweth that which is in your souls; whether ye be men of integrity:					Your Lord well knoweth what is in your souls; he knoweth whether ye be righteous:
67	27	17	and he will be gracious unto those who sincerely return unto him.					And gracious is He to those who return to Him.
67	28	17	And give unto him who is of kin to you his due,f and also unto the poor, and the traveller. And waste not thy substance profusely:	f That is, friendship and affection, and assistance in time of need.				And to him who is of kin render his due, and also to the poor and to the wayfarer; yet waste not wastefully,
67	29	17	for the profuse are brethren of the devils:g and the devil was ungrateful unto his LORD.	g Prodigality, and squandering away one’s substance in folly or luxury, being a very great sin. The Arabs were particularly guilty of extravagance in killing camels, and distributing them by lot, merely out of vanity and ostentation; which they are forbidden by this passage, and commanded to bestow what they could spare on their poor relations, and other indigent people.1 1 Al Beidâwi.				For the wasteful are brethren of the Satans, and Satan was ungrateful to his Lord:
67	30	17	But if thou turn from them, in expectation of the mercy which thou hopest from thy LORD;h at least, speak kindly unto them.	h That is, If thy present circumstances will not permit thee to assist others, defer thy charity till GOD shall grant thee better ability.				But if thou turn away from them, while thou thyself seekest boons from thy Lord for which thou hopest, at least speak to them with kindly speech:
67	31	17	And let not thy hand be tied up to thy neck; neither open it with an unbounded expansion,i lest thou become worthy of reprehension, and be reduced to poverty.	i i.e., Be neither niggardly nor profuse, but observe the mean between the two extremes, wherein consists true liberality.2 2 Idem.	The Secret of Divine Civilization, p. 109 link	MG: And let not thy hand be tied up to thy neck; nor yet open it with all openness ...		And let not thy hand be tied up to thy neck; nor yet open it with all openness, lest thou sit thee down in rebuke, in beggary.
67	32	17	Verily thy LORD will enlarge the store of whom he pleaseth, and will be sparing unto whom he pleaseth; for he knoweth and regardeth his servants.					Verily, thy Lord will provide with open hand for whom he pleaseth, and will be sparing. His servants doth he scan, inspect.
67	33	17	Kill not your children for fear of being brought to want; we will provide for them and for you; verily the killing them is a great sin.	j See chapter 6, p. 101 and 103, and chapter 81.				Kill not your children for fear of want:13 for them and for you will we provide. Verily, the killing them is a great wickedness.	13 Comp. Sura [lxxxix.] vi. 151; lxxxi. 8, p. 45. Zaid, the sceptical seeker after truth, is reported to have discouraged the killing of daughters, saying, "I will support them." Kitâb al Wackidi, p. 255. See note at Sura [xcvii.] iii. 18.
67	34	17	Draw not near unto fornication; for it is wickedness, and an evil way.					Have nought to do with adultery; for it is a foul thing and an evil way:
67	35	17	Neither slay the soul which GOD hath forbidden you to slay, unless for a just cause;k and whosoever shall be slain unjustly, we have given his heir power to demand satisfaction;l but let him not exceed the bounds of moderation in putting to death the murderer in too cruel a manner, or by revenging his friend's blood on any other than the person who killed him; since he is assisted by this law.m	k The crimes for which a man may justly be put to death are these: apostasy, adultery and murder.3 3 Idem. l It being at the election of the heir, or next of kin, either to take the life of the murderer or to accept of a fine in lieu of it.4 4 See chapter 2, p. 19. m Some refer the pronoun he to the person slain, for the avenging whose death this law was made; some to the heir, who has a right granted him to demand satisfaction for his friend’s blood;1 and others to him who shall be slain by the heir, if he carry his vengeance too far.2 1 Yahya. 2 Vide Al Beidâwi.				Neither slay any one whom God hath forbidden you to slay, unless for a just cause: and whosoever shall be slain wrongfully, to his heir14 have we given powers; but let him not outstep bounds in putting the manslayer to death, for he too, in his turn, will be assisted and avenged.	14 Or, next of kin.
67	36	17	And meddle not with the substance of the orphan, unless it be to improve it, until he attain his age of strength:n and perform your covenant; for the performance of your covenant shall be inquired into hereafter.	n See chapter 4, p. 53, 54.				And touch not the substance of the orphan, unless in an upright way, till he attain his age of strength: And perform your covenant; verily the covenant shall be enquired of:
67	37	17	And give full measure, when you measure aught; and weigh with a just balance. This will be better, and more easy for determining every man's due.o	o Or, more advantageous in the end.3 3 Idem. Al Zamakh.				And give full measure when you measure, and weigh with just balance. This will be better, and fairest for settlement:
67	38	17	And follow not that whereof thou hast no knowledge;p for the hearing, and the sight, and the heart, every of these shall be examined at the last day.	p i.e., Vain and uncertain opinions, which thou hast not good reason to believe true, or at least probable. Some interpret the words, Accuse not another of a crime whereof thou hast no knowledge; supposing they forbid the bearing false witness, or the spreading or giving credit to idle reports of others.4 4 Iidem.				And follow not that of which thou hast no knowledge;15 because the hearing and the sight and the heart,–each of these shall be enquired of:	15 Or, run not after vain things which will avail nought. Or, accuse not any of a crime if thou art not sure of his guilt.
67	39	17	Walk not proudly in the land, for thou canst not cleave the earth, neither shalt thou equal the mountains in stature.					And walk not proudly on the earth, for thou canst not cleave the earth, neither shalt thou reach to the mountains in height:
67	40	17	All this is evil, and abominable in the sight of thy LORD.					All this is evil; odious to thy Lord.
67	41	17	These precepts are a part of the wisdom which they LORD hath revealed unto thee. Set not up any other god as equal unto GOD, lest thou be cast into hell, reproved and rejected.					This is a part of the wisdom which thy Lord hath revealed to thee. Set not up any other god with God, lest thou be cast into Hell, rebuked, cast away.
67	42	17	Hath your LORD preferably granted unto you sons, and taken for himself daughters from among the angels?q Verily in asserting this ye utter a grievous saying.	q See chapter 16, p. 199.				What! hath your Lord prepared sons for you, and taken for himself daughters from among the angels? Indeed, ye say a dreadful saying.
67	43	17	And now have we used various arguments and repetitions in this Koran, that they may be warned: yet it only rendereth them more disposed to fly from the truth.					Moreover, for man's warning have we varied16 this Koran: Yet it only increaseth their flight from it.	16 Used a variety of arguments and illustrations.
67	44	17	Say unto the idolaters, If there were other gods with him, as ye say, they would surely seek an occasion of making some attempt against the possessor of the throne:r	r i.e., They would in all probability contend with GOD for superiority, and endeavour to dethrone him, in the same manner as princes act with one another on earth.				SAY: If, as ye affirm, there were other gods with Him, they would in that case seek occasion against the occupant of the throne:
67	45	17	GOD forbid! and far, very far, be that from him which they utter!					Glory to Him! Immensely high is He exalted above their blasphemies!
67	46	17	The seven heavens praise him, and the earth, and all who are therein: neither is there anything which doth not celebrate his praise; but ye understand not their celebration thereof: he is gracious and merciful.		Kitáb-i-Íqán, part II, paragraph 149, p. 140 link	Neither is there aught which doth not celebrate His praise		The seven heavens17 praise him, and the earth, and all who are therein; neither is there aught which doth not celebrate his praise; but their utterances of praise ye understand not. He is kind, indulgent.	17 Thus Tr. Chagiga, fol. 9 b. "There are seven heavens (rakian): the veil, the firmament, the clouds, the habitation, the abode, the fixed seat, the araboth." See Wetst. on 2 Cor. xii. 2.
67	47	17	When thou readest the Koran, we place between thee and those who believe not in the life to come a dark veil;					When thou recitest the Koran we place between thee and those who believe not in the life to come, a dark veil;
67	48	17	and we put coverings over their hearts, lest they should understand it, and in their ears thickness of hearing.					And we put coverings over their hearts lest they should understand it, and in their ears a heaviness;
67	49	17	And when thou makest mention, in repeating the Koran, of thy LORD only,s they turn their backs, flying the doctrine of his unity.	s Not allowing their gods to be his associates, nor praying their intercession with him.				And when in the Koran thou namest thy One Lord, they turn their backs in flight.
67	50	17	We well know with what design they hearken, when they hearken unto thee, and when they privately discourse together: when the ungodly say, Ye follow no other than a madman.					We well know why they hearken, when they hearken unto thee, and when they whisper apart; when the wicked say, "Ye follow no other than a man enchanted."
67	51	17	Behold! what epithets they bestow on thee. But they are deceived; neither can they find any just occasion to reproach thee.					See what likenesses they strike out for thee! But they are in error, neither can they find the path.
67	52	17	They also say, After we shall have become bones and dust, shall we surely be raised a new creature?					They also say, "After we shall have become bones and dust, shall we in sooth be raised a new creation?"
67	53	17	Answer, Be ye stones, or iron, or some creature more improbable in your opinions to be raised to life. But they will say, Who shall restore us to life? Answer, He who created you the first time: and they will wag their heads at thee, saying, When shall this be? Answer, Peradventure it is nigh.		Kitáb-i-Íqán, part II, paragraph 123, p. 117 link	Erelong will they wag their heads at Thee, and say, 'When shall this be?' Say: 'Perchance it is nigh.'		SAY: "Yes, though ye were stones, or iron, or any other creature, to your seeming, yet harder to be raised." But they will say, "Who shall bring us back?" SAY: "He who created you at first." And they will wag their heads at thee, and say, "When shall this be?" SAY: "Haply it is nigh."
67	54	17	On that day shall GOD call you forth from your sepulchres, and ye shall obey, with celebration of his praise;t and ye shall think that ye tarriedu but a little while.	t The dead, says al Beidâwi, at his call shall immediately rise, and shaking the dust off their heads, shall say, Praise be unto thee, O God. u viz., In your graves; or in the world.				On that day shall God call you forth, and ye shall answer by praising Him; and ye shall seem to have tarried but a little while.
67	55	17	Speak unto my servants, that they speak mildly unto the unbelievers, lest ye exasperate them; for Satan soweth discord among them, and Satan is a declared enemy unto man.					Enjoin my servants to speak in kindly sort: Verily Satan would stir up strifes among them, for Satan is man's avowed foe.
67	56	17	your LORD well knoweth you; if he pleaseth, he will have mercy on you, or, if he pleaseth, he will punish you:x and we have not sent thee to be a steward over them.	x These words are designed as a pattern for the Moslems to follow, in discoursing with the idolaters; by which they are taught to use soft and dubious expressions, and not to tell them directly that they are doomed to hell fire; which, besides the presumption in offering to determine the sentence of others, would only make them more irreconcilable enemies.1 1 Al Beidâwi.				Your Lord well knoweth you: if He please He will have mercy on you; or if He please He will chastise you: and we have not sent thee to be a guardian over them.
67	57	17	Thy LORD well knoweth all persons in heaven and on earth.y We have bestowed peculiar favors on some of the prophets, preferably to others; and we gave unto David the psalms.z	y And may choose whom he pleases for his ambassador. This is an answer to the objections of the Koreish, that Mohammed was the orphan pupil of Abu Taleb, and followed by a parcel of naked and hungry fellows.2 2 Idem. z Which were a greater honour to him than his kingdom; and wherein Mohammed and his people are foretold by these words, among others:3 The righteous shall inherit the earth.4 3 Vide Marracc. in Alc. p. 28, &c. Prid. Life of Mah. p. 122. 4 Psal. xxxvii. 28. Al Beid.				Thy Lord hath full knowledge of all in the heavens and the earth. Higher gifts have we given to some of the prophets than to others, and the Psalter we gave to David.
67	58	17	Say, Call upon those whom ye imagine to be gods besides him; yet they will not be able to free you from harm, or to turn it on others.					SAY: Call ye upon those whom ye fancy to be gods beside Him; yet they will have no power to relieve you from trouble, or to shift it elsewhere.
67	59	17	Those whom ye invoke,a do themselves desire to be admitted to a near conjunction with their LORD; striving which of them shall approach nearest unto him: they also hope for his mercy, and dread his punishment; for the punishment of thy LORD is terrible.	a viz., The angels and prophets, who are the servants of GOD as well as yourselves.				Those whom ye call on, themselves desire union with their Lord,18 striving which of them shall be nearest to him: they also hope for his mercy and fear his chastisement. Verily the chastisement of thy Lord is to be dreaded.	18 In obvious allusion to the saint-worship of the Christians.
67	60	17	There is no city but we will destroy the same before the day of resurrection, or we will punish it with a grievous punishment. This is written in the book of our eternal decrees.					There is no city which we will not destroy before the day of Resurrection, or chastise it with a grievous chastisement. This is written in the Book.
67	61	17	Nothing hindered us from sending thee with miracles, except that the former nations have charged them with imposture. We gave unto the tribe of Thamud, at their demand, the she-camel visible to their sight: yet they dealt unjustly with her:b and we send not a prophet with miracles, but to strike terror.	b See chapter 7, p. 112.				Nothing hindered us from sending thee with the power of working miracles, except that the peoples of old treated them as lies. We gave to Themoud19 the she-camel before their very eyes, yet they maltreated her! We send not a prophet with miracles but to strike terror.	19 See Sura [lxxxvii.] vii. 71.
67	62	17	Remember when we said unto thee, Verily thy LORD encompasseth men by his knowledge and power. We have appointed the vision which we showed thee,c and also the treed cursed in the Koran, only for an occasion of dispute unto men, and to strike them with terror; but it shall cause them to transgress only the more enormously.	c Mohammed’s journey to heaven is generally agreed to be intended in this place; which occasioned great heats and debates among his followers, till they were quieted by Abu Becr’s bearing testimony to the truth of it.5 The word vision, here used, is urged by those who take this journey to have been no more than a dream, as a plain confirmation of their opinion. Some, however, suppose the vision meant in this passage was not the night-journey, but the dream Mohammed saw at al Hodeibiya, wherein he seemed to make his entrance into Mecca;6 or that at Bedr;7 or else a vision he had relating to the family of Ommeya, whom he saw mount his pulpit, and jump about in it like monkeys; upon which he said, This is their portion in this world, which they have gained by their profession of Islâm.1 But if any of these latter expositions be true, the verse must have been revealed at Medina. 5 Vide Abulf. Vit. Moh. p. 39, and not. ibid Prideaux, Life of Mah. p. 50, and Prelim. Disc. Sect. II, p. 36. 6 See Kor. chapter 48. 7 See chapter 8, p. 129. 1 Al Beidâwi. d Called al Zakkûm, which springs from the bottom of hell.2 2 See chapter 37.				And remember when we said to thee, Verily, thy Lord is round about mankind; we ordained the vision20 which we shewed thee, and likewise the cursed tree of the Koran, only for men to dispute of; we will strike them with terror; but it shall only increase in them enormous wickedness:	20 See note on v. 1. The tree is Zakkoum, Sura [xlv.] lvi. The Rabbins teach that food of the bitterest herbs is one of the punishments of Hell. See Schröder's Rabb. und. Talm. Judenthum, p. 403.
67	63	17	And remember when we said unto the angels, Worship Adam; and they all worshipped him except Eblis, who said, Shall I worship him whom thou hast created of clay?					And when we said to the Angels, "Prostrate yourselves before Adam:" and they all prostrated them, save Eblis. "What!" said he, "shall I bow me before him whom thou hast created of clay?
67	64	17	And he said, What thinkest thou, as to this man whom thou hast honoured above me? verily, if thou grant me respite until the day of resurrection, I will extirpate his offspring, except a few.					Seest thou this man whom thou hast honoured above me? Verily, if thou respite me till the day of Resurrection, I will destroy his offspring, except a few."
67	65	17	God answered, Begone, I grant thee respite: but whosoever of them shall follow thee, hell shall surely be your reward; an ample reward for your demerits!e	e See chapter 2, p. 5, and chapter 7, p. 106, &c.				He said, "Begone; but whosoever of them shall follow thee, verily, Hell shall be your recompense; an ample recompense!
67	66	17	And entice to vanity such of them as thou canst, by thy voice; and assault them on all sides with thy horsemen and thy footmen;f and partake with them in their riches, and their children;g and make them promises; (but the devil shall make them no other than deceitful promises:)	f i.e., With all thy forces. g Instigating them to get wealth by unlawful means, and to spend it in supporting vice and superstition; and tempting them to incestuous mixtures, and to give their children names in honour of their idols, as Abd Yaghuth, Abd’ al Uzza, &c.3 3 Al Beidâwi.				And entice such of them as thou canst by thy voice; assault them with thy horsemen and thy footmen;21 be their partner in their riches and in their children, and make them promises: but Satan shall make them only deceitful promises.	21 That is, with all thy might.
67	67	17	as to my servants, thou shalt have no power over them; for thy LORD is a sufficient protector of those who trust in him.					As to my servants, no power over them shalt thou have; And thy Lord will be their sufficient guardian."
67	68	17	It is your LORD who driveth forward the ships for you in the sea, that ye may seek to enrich yourselves of his abundance by commerce; for he is merciful towards you.					It is your Lord who speedeth onward the ships for you in the sea, that ye may seek of his abundance; for he is merciful towards you.
67	69	17	When a misfortune befalleth you at sea, the false deities whom ye invoke are forgotten by you, except him alone: yet when he bringeth you safe to dry land, ye retire afar off from him, and return to your idols; for man is ungrateful.h	h See chapter 10, p. 152.				When a misfortune befalleth you out at sea, they whom ye invoke are not to be found: God alone is there: yet when he bringeth you safe to dry land, ye place yourselves at a distance from Him. Ungrateful is man.
67	70	17	Are ye therefore secure that he will not cause the dry land to swallow you up, or that he will not send against you a whirlwind driving the sands to overwhelm you? Then shall ye find none to protect you.					What! are ye sure, then, that he will not cleave the sides of the earth for you? or that he will not send against you a whirlwind charged with sands? Then shall ye find no protector.
67	71	17	Or are ye secure that he will not cause you again to commit yourselves to the sea another time, and send against you a tempestuous wind, and drown you; for that ye have been ungrateful? then shall ye find none to defend you against us, in that distress.					Or are ye sure that he will not cause you to put back to sea a second time, and send against you a storm blast, and drown you, for that ye have been thankless? Then shall ye find no helper against us therein.
67	72	17	And now have we honoured the children of Adam by sundry peculiar privileges and endowments; and we have given them conveniences of carriage by land and by sea, and have provided food for them of good things; and we have preferred them before many of our creatures which we have created, by granting them great prerogatives.					And now have we honoured the children of Adam: by land and by sea have we carried them: food have we provided for them of good things, and with endowments beyond many of our creatures have we endowed them.
67	73	17	On a certain day we will call all men to judgment with their respective leader:i and whosoever shall have his book given him into his right hand, they shall read their book with joy and satisfaction;j and they shall not be wronged a hair.k	i Some interpret this of the prophet sent to every people; others, of the heads of sects; others, of the various religions professed in the world; others, of the books which shall be given to every man at the resurrection, containing a register of their good and bad actions. j See the Prelim. Disc. Sect. IV. p. 70. k See chapter 4, p. 60, note o.				One day we will summon all men with their leaders: they whose book shall be given into their right hand, shall read their book, and not be wronged a thread:
67	74	17	And whoever hath been blind in this life shall be also blind in the next, and shall wander more widely from the path of salvation.					And he who has been blind here, shall be blind hereafter, and wander yet more from the way.
67	75	17	It wanted little but the unbelievers had tempted thee to swerve from the instructions which we had revealed unto thee, that thou shouldest devise concerning us a different thing;l and then would they have taken thee for their friend:	l These are generally supposed to have been the tribe of Thakîf, the inhabitants of al Tâyef, who insisted on Mohammed’s granting them several very extraordinary privileges, as the terms of their submission to him; for they demanded that they might be free from the legal contribution of alms, and from observing the appointed times of prayer; that they might be allowed to keep their idol Allât for a certain time,1 and that their territory might be declared a place of security and not be violated, like that of Mecca, &c. And they added, that if the other Arabs asked him the reason of these concessions, he should say, that GOD had commanded him so to do.2 According to which explication it is plain this verse must have been revealed long after the Hejra. Some, however, will have the passage to have been revealed at Mecca, on occasion of the Koreish; who told Mohammed they would not suffer him to kiss the black stone in the wall of Caaba, unless he also visited their idols, and touched them with his hand, to show his respect. 1 See the Prelim. Disc. p. 14. 2 Al Beidâwi, Jallalo’ddin. Vide Abulf. Vit. Moham. p. 126, &c.				And, verily, they had well nigh beguiled thee from what we revealed to thee, and caused thee to invent some other thing in our name: but in that case they would surely have taken thee as a friend;22	22 Zamakshary relates that this passage was revealed when the Thaqyfites in framing the document of agreement between themselves and Muhammad, required that the words requiring the prostrations in worship should not be added. The writer looked at the prophet, who stood by in silence, when Omar stood up and drew his sword with menacing words. They replied, We speak not thee but to Muhammad. Then this verse was revealed. Thus Dr. Sprenger. Life, p. 186. He renders the last clause, but at the right moment a friend reprehended thee.
67	76	17	and unless we had confirmed thee, thou hadst certainly been very near inclining unto them a little.					And had we not settled thee, thou hadst well nigh leaned to them a little:
67	77	17	Then would we surely have caused thee to taste the punishment of life, and the punishment of death;m and thou shouldest not have found any to protect thee against us.	m i.e., Both of this life and the next. Some interpret the first of the punishment in the next world, and the latter of the torture of the sepulchre.3 3 Al Beidâwi.				In that case we would surely have made thee taste of woe23 in life and of woe in death: then thou shouldest not have found a helper against us.	23 Lit. weakness, languors.
67	78	17	The unbelievers had likewise almost caused thee to depart the land, that they might have expelled thee thence:n but then should they not have tarried therein after thee, except a little while.o	n The commentators differ as to the place where this passage was delivered, and the occasion of it. Some think it was revealed at Mecca, and that it refers to the violent enmity which the Koreish bore Mohammed, and their restless endeavours to make him leave Mecca;4 as he was at length obliged to do. But as the persons here spoken of seem not to have prevailed in their project, others suppose that the verse was revealed at Medina, on the following occasion. The Jews, envious of Mohammed’s good reception and stay there, told him, by way of counsel, that Syria was the land of the prophets, and that if he was really a prophet he ought to go thither. Mohammed seriously reflecting on what they had said, began to think they had advised him well; and actually set out, and proceeded a day’s journey in his way to Syria: whereupon GOD acquainted him with their design by the revelation of this verse; and he returned to Medina.5 4 Idem. 5 Idem, Jallalo’ddin. o This was fulfilled, according to the former of the above-mentioned explications, by the loss of the Koreish at Bedr; and according to the latter, by the great slaughter of the Jews of Koreidha and al Nadîr.6 6 Iidem.				And truly they had almost caused thee to quit the land, in order wholly to drive thee forth from it:24 but then, themselves should have tarried but a little after thee.	24 "The Jews, envious of Muhammad's good reception and stay there, told him, by way of counsel, that Syria was the land of the Prophets, and that if he was really a prophet, he ought to go there." Sale from Djelal Eddin ap. Mar. Geiger, p. 12, quotes a Talmudical saying to the same effect, but without any reference.
67	79	17	This is the method of dealing which we have prescribed ourselves in respect to our apostles, whom we have already sent before thee: and thou shalt not find any change in our prescribed method.					This was our way with the Apostles we have already sent before thee, and in this our way thou shalt find no change.
67	80	17	Regularly perform thy prayer at the declension of the sun, at the first darkness of the night,q and the prayer of daybreak;r for the prayer of daybreak is borne witness unto by the angels.s	p i.e., At the time of noon prayer, when the sun declines from the meridian; or, as some choose to translate the words, at the setting of the sun, which is the time of the first evening prayer. q The time of the last evening prayer. r Literally, the reading of the daybreak; whence some suppose the reading of the Korân at that time is here meant. s viz., The guardian angels, who, according to some, are relieved at that time; or else the angels appointed to make the change of night into day, &c.7 7 Al Beidâwi.	Summons of the Lord of Hosts (Súriy-Haykal, paragraph 199) link			Observe prayer at sunset, till the first darkening of the night, and the daybreak reading–for the daybreak reading hath its witnesses,
67	81	17	And watch some part of the night in the same exercise, as a work of supererogation for thee: peradventure thy LORD will raise thee to an honourable station.t	t According to a tradition of Abu Horeira, the honourable station here intended is that of intercessor for others.1 1 Idem.	The Seven Valleys (The Valley of True Poverty and Absolute Nothingness) link	MG: Glorious Station		And watch unto it in the night: this shall be an excess in service:25 it may be that thy Lord will raise thee to a glorious station:	25 A work of supererogation, and therefore doubly meritorious. Thus Tr. Berachoth, fol. 4. The word station (mekam) is still used of the nearness to God, attained in spiritual ecstacies, etc.
67	82	17	And say, O LORD, cause me to enter with a favorable entry, and cause me to come forthu with a favorable coming forth; and grant me from thee an assisting power.	u That is, Grant that I may enter my grave with peace, and come forth from it, at the resurrection, with honour and satisfaction. In which sense this petition is the same with that of Balaam, Let me die the death of the righteous, and let my last end be like his.2 But as the person here spoken to is generally supposed to be Mohammed, the commentators say he was commanded to pray in these words for a safe departure from Mecca, and a good reception at Medina; or for a sure refuge in the cave, where he hid himself when he fled from Mecca;3 or (which is the more common opinion) for a victorious entrance into Mecca, and a safe return thence.4 2 Numb. xxiii. 10. 3 See the Prelim. Disc. Sect. II. p. 39. 4 Al Beidâwi, Jallalo’ddin.				And say, "O my Lord, cause me to enter26 with a perfect entry, and to come forth with a perfect forthcoming, and give me from thy presence a helping power:"	26 That is, to enter the Grave or Mecca. Lit. with an entry of truth.
67	83	17	And say, Truth is come, and falsehood is vanished: for falsehood is of short continuance.x	x These words Mohammed repeated, when he entered the temple of Mecca, after the taking of that city, and cleansed it of the idols; a great number of which are said to have fallen down on his touching them with the end of the stick he held in his hand.5 5 Iidem. Vide Gagnier, Vie de Mahomet, tom. 2, p. 127.				And SAY: Truth is come and falsehood is vanished. Verily, falsehood is a thing that vanisheth.
67	84	17	We send down of the Koran that which is a medicine and mercy unto the true believers; but it shall only increase the perdition of the unjust.		The Secret of Divine Civilization, p. 73 link	MG: And We send down of the Qur'án that which is a healing and a mercy to the faithful: But it shall only add to the ruin of the wicked.		And we send down of the Koran that which is a healing and a mercy to the faithful: But it shall only add to the ruin of the wicked.
67	85	17	When we bestow favors on man, he retireth and withdraweth himself ungratefully from us: but when evil toucheth him, he despaireth of our mercy.					When we bestow favours on man, he withdraweth and goeth aside; but when evil toucheth him, he is despairing.
67	86	17	Say, Every one acteth after his own manner:y but your LORD best knoweth who is most truly directed in his way.	y i.e., According to his judgment or opinion, be it true or false; or according to the bent of his mind, and the natural constitution of his body.6 6 Al Beidâwi.				SAY: Every one acteth after his own manner: but your Lord well knoweth who is best guided in his path.
67	87	17	They will ask thee concerning the spirit:z answer, The spirit was created at the command of my LORD:a but ye have no knowledge given unto you, except a little.b	z Or the soul of man. Some interpret it of the angel Gabriel, or of the divine revelation.7 7 Idem. a viz., By the word Kun, i.e., Be; consisting of an immaterial substance, and not generated, like the body. But, according to a different opinion, this passage should be translated, The spirit is of those things, the knowledge of which thy Lord hath reserved to himself. For it is said that the Jews bid the Koreish ask Mohammed to relate the history of those who slept in the cave,8 and of Dhu’lkarnein,9 and to give them an account of the soul of man; adding, that if he pretended to answer all the three questions, or could answer none of them, they might be sure he was no prophet; but if he gave an answer to one or two of the questions and was silent as to the other, he was really a prophet. Accordingly, when they propounded the questions to him, he told them the two histories, but acknowledged his ignorance as to the origin of the human soul.10 8 See the next chapter. 9 See ib. 10 Al Beidâwi. b All your knowledge being acquired from the information of your senses, which must necessarily fail you in spiritual speculations, without the assistance of divine revelation.11 11 Idem.	Kitáb-i-Íqán, part II, paragraph 201, p. 183 link	And they will ask Thee of the Spirit. Say, 'the Spirit proceedeth at My Lord's command.'		And they will ask thee of the Spirit.27 SAY: The Spirit proceedeth at my Lord's command: but of knowledge, only a little to you is given.	27 The word spirit is probably to be understood of the Angel Gabriel. Comp. 1 Kings xxii. 21. Others understand it of the immaterial soul of man. See note on Sura [xci.] ii. 81.
67	88	17	If we pleased, we should certainly take away that which we have revealed unto thee;c in such case thou couldst not find any to assist thee therein against us,	c viz., The Korân; by razing it both from the written copies, and the memories of men.				If we pleased, we could take away what we have revealed to thee: none couldst thou then find thee to undertake thy cause with us,
67	89	17	unless through mercy from thy LORD; for his favor towards thee hath been great.					Save as a mercy from thy Lord; great, verily, is his favour towards thee.
67	90	17	Say, Verily if men and genii were purposely assembled, that they might produce a book like this Koran, they could not produce one like unto it, although the one of them assisted the other.		Selections from the Writings of the Báb (2 Excerpts from the Qayyúmu'l-Asmá, Chapter II, within pp. 43-44) link Selections from the Writings of the Báb (2 Excerpts from the Qayyúmu'l-Asmá, Chapter LVIII, within pp. 58-59) link	cf. BWC: should all men and spirits combine to compose the like of one chapter of this Book, they would surely fail, even though they were to assist one another. cf. BWC: Were ye to assemble together in order to produce the like of a single letter of My Works, ye would never be able to do so,		SAY: Verily, were men and Djinn assembled to produce the like of this Koran, they could not produce its like, though the one should help the other.
67	91	17	And we have variously propounded unto men in this Koran every kind of figurative argument; but the greater part of men refuse to receive it, merely out of infidelity.					And of a truth we have set out to men every kind of similitude in this Koran, but most men have refused everything except unbelief.
67	92	17	And they say, We will by no means believe on thee, until thou cause a spring of water to gush forth for us out of the earth;d	d This and the following miracles were demanded of Mohammed by the Koreish, as proofs of his mission.				And they say, "By no means will we believe on thee till thou cause a fountain to gush forth for us from the earth;
67	93	17	or thou have a garden of palm-trees and vines, and thou cause rivers to spring forth from the midst thereof in abundance;					Or, till thou have a garden of palm-trees and grapes, and thou cause forth-gushing rivers to gush forth in its midst;
67	94	17	or thou cause the heaven to fall down upon us, as thou hast given out, in pieces; or thou bring down GOD and the angels to vouch for thee;					Or thou make the heaven to fall on us, as thou hast given out, in pieces; or thou bring God and the angels to vouch for thee;
67	95	17	or thou have a house of gold; or thou ascend by a ladder to heaven: neither will we believe thy ascending thither alone,e until thou cause a book to descend unto us, bearing witness of thee, which we may read. Answer My LORD be praised! Am I other than a man, sent as an apostle?	e As thou pretendest to have done in thy night-journey; but of which no man was witness.				Or thou have a house of gold; or thou mount up into Heaven; nor will we believe in thy mounting up, till thou send down to us a book which we may read." SAY: Praise be to my Lord! Am I more than a man, an apostle?
67	96	17	And nothing hindereth men from believing, when a direction is come unto them, except that they say, Hath GOD sent a man for his apostle?					And what hindereth men from believing, when the guidance hath come to them, but that they say, "Hath God sent a man as an apostle?"
67	97	17	Answer, If the angels had walked on earth as familiar inhabitants thereof, we had surely sent down unto them from heaven an angel for our apostle.					SAY: Did angels walk the earth as its familiars, we had surely sent them an angel-apostle out of Heaven.
67	98	17	Say, GOD is a sufficient witness between me and you: for he knoweth and regardeth his servants.					SAY: God is witness enough between you and me. His servants He scanneth, eyeth.
67	99	17	Whom GOD shall direct, he shall be the rightly directed; and whom he shall cause to err, thou shalt find none to assist, besides him. And we will gather them together on the day of resurrection, creeping on their faces, blind, and dumb, and deaf:f their abode shall be hell; so often as the fire thereof shall be extinguished, we will rekindle a burning flame to torment them.g	f See the Prelim. Disc. Sect. IV. p. 66. g i.e., When the fire shall go out or abate for want of fuel, after the consumption of the skins and flesh of the damned, we will add fresh vigour to the flames by giving them new bodies.1 1 Al Beidâwi. See chapter 4, p. 60.				And He whom God shall guide will be guided indeed; and whom he shall mislead thou shalt find none to assist, but Him: and we will gather them together on the day of the resurrection, on their faces, blind and dumb and deaf: Hell shall be their abode: so oft as its fires die down, we will rekindle the flame.
67	100	17	This shall be their reward, because they disbelieve in our signs, and say, When we shall have been reduced to bones and dust, shall we surely be raised new creatures?					This shall be their reward for that they believed not our signs and said, "When we shall have become bones and dust, shall we surely be raised a new creation?"
67	101	17	Do they not perceive that GOD, who created the heavens and the earth, is able to create other bodies, like their present? And he hath appointed them a limited term;h there is no doubt thereof: but the ungodly reject the truth, merely out of unbelief.	h Or life, or resurrection.				Do they not perceive that God, who created the Heavens and the Earth, is able to create their like? And he hath ordained them a term; there is no doubt of it: but the wicked refuse everything except unbelief.
67	102	17	Say, If ye possessed the treasures of the mercy of my LORD, ye would surely refrain from using them, for fear of spending them;i for man is covetous.	i That is, lest they should be exhausted.				SAY: If ye held the treasures of my Lord's mercy ye would certainly refrain from them through fear of spending them: for man is covetous.
67	103	17	We heretofore gave unto Moses the power of working nine evident signs.j And do thou ask the children of Israel, as to the story of Moses;k when he came unto them, and Pharaoh said unto him, Verily I esteemed thee, O Moses, to be deluded by sorcery.	j These were, the changing his rod into a serpent, the making his hand white and shining, the producing locusts, lice, frogs, and blood, the dividing of the Red Sea, the bringing water out of the rock, and the shaking of Mount Sinai over the children of Israel. In lieu of the three last some reckon the inundation of the Nile, the blasting of the corn, and scarcity of the fruits of the earth.2 These words, however, are interpreted by others, not of nine miracles, but of nine commandments, which Moses gave his people, and were thus numbered up by Mohammed himself to a Jew, who asked him the question, viz., That they should not be guilty of idolatry, nor steal, nor commit adultery or murder, nor practise sorcery or usury, nor accuse an innocent man to take away his life, or a modest woman of whoredom, nor desert the army; to which he added the observing of the sabbath, as a tenth commandment, but which peculiarly regarded the Jews: upon which answer, it is said, the Jew kissed the prophet’s hands and feet.3 2 Idem, Jallalo’ddin. 3 Al Beidâwi. k Some think these words are directed to Moses, who is hereby commanded to demand the children of Israel of Pharaoh, that he might let them go with him.				We therefore gave to Moses nine clear signs. Ask thou, therefore, the children of Israel how it was when he came unto them, and Pharaoh said to him, "Verily, I deem thee, O Moses, a man enchanted."
67	104	17	Moses answered, Thou well knowest that none hath sent down these evident signs except the LORD of heaven and earth; and I surely esteem thee, O Pharaoh, a lost man.					Said Moses, "Thou knowest that none hath sent down these clear signs but the Lord of the Heavens and of the Earth; and I surely deem thee, O Pharaoh, a person lost."
67	105	17	Wherefore Pharaoh sought to drive them out of the land; but we drowned him and all those who were with him.					So Pharaoh sought to drive them out of the land; but we drowned him and all his followers.
67	106	17	And we said unto the children of Israel, after his destruction, Dwell ye in the land: and when the promise of the next life shall come to be fulfilled, we will bring you both promiscuously to judgment. We have sent down the Koran with truth, and it hath descended with truth: and we have not sent thee otherwise than to be a bearer of good tidings, and a denouncer of threats.					And after his death, we said to the children of Israel, "Dwell ye in the land:" and when the promise of the next life shall come to pass, we will bring you both up together to judgment. In truth have we sent down the Koran, and in truth hath it descended, and we have only sent thee to announce and to warn.
67	107	17	And we have divided the Koran, revealing it by parcels, that thou mightest read it unto men with deliberation: and we have sent it down, causing it to descend as occasion required.l	l See the Prelim. Disc. Sect. III. p. 50.				And we have parcelled out the Koran into sections, that thou mightest recite it unto men by slow degrees, and we have sent it down piecemeal.
67	108	17	Say, Whether ye believe therein, or do not believe, verily those who have been favored with the knowledge of the scriptures which were revealed before it, when the same is rehearsed unto them, fall down on their faces,m worshipping, and say, Our LORD be praised, for that the promise of our LORD is surely fulfilled!	m Literally, on their chins.				SAY: Believe ye therein or believe ye not? They verily to whom knowledge had been given previously, fall on their faces worshipping when it is recited to them, and say: "Glory be to God! the promise of our Lord is made good!"
67	109	17	and they fall down on their faces, weeping; and the hearing thereof increaseth their humility.					They fall down on their faces weeping, and It increaseth their humility.
67	110	17	Say, call upon GOD, or call on the Merciful: by whichsoever of the two names ye invoke him, it is equal; for he hath most excellent names.n Pronounce not thy prayer aloud, neither pronounce it with too low a voice,o but follow a middle way between these:	n The infidels hearing Mohammed say, O GOD, and O Merciful, imagined the Merciful was the name of a deity different from GOD, and that he preached the worship of two; which occasioned this passage. See chapter 7, p. 123. o Neither so loud, that the infidels may overhear thee, and thence take occasion to blaspheme and scoff; nor so softly as not to be heard by the assistants. Some suppose that by the word prayer, in this place, is meant the reading of the Korân.	Gems of Divine Mysteries, p. 34, paragraph 45 link The Seven Valleys (Preamble) link The Secret of Divine Civilization, p. 109 link	BWC: Say: Call upon God or call upon the All-Merciful: by whichsoever name ye will, invoke him, for He hath most excellent names. MG: ...by whichsoever (name) ye will, invoke Him: He hath most excellent names MG: but between these follow a middle way.		SAY: Call upon God (Allah),28 or call upon the God of Mercy (Arrahman), by whichsoever ye will invoke him: He hath most excellent names. And be not loud in thy prayer, neither pronounce it too low;29 but between these follow a middle way:	28 The infidels hearing Muhammad say, Ya Allah! Ya Rahman! in his prayers, imagined that he was addressing two Deities; hence this passage. Comp. [lxxiii.] xvi. 52; [lxvi.] xxv. 61. As this title of God (Rahman) disappears from the later Suras, it has been inferred that Muhammad's original intention was to have combined it with Allah, but that through fear lest Allah and Arrahman should be supposed to be two Gods, he dropped the latter.–This title was applied to their deities by the Himyarites; and it occurs in Ps. lxxviii. 38, and Ex. xxxiv. 6. The root is not found in Æthiopic. 29 The Talm. Tr. Berachoth, 31, 2, forbids loudness in prayer by the example of Hannah.
67	111	17	and say, Praise be unto GOD, who hath not begotten any child; who hath no partner in the kingdom, nor hath any to protect him from contempt: and magnify him by proclaiming his greatness.					And SAY: Praise be to God who hath not begotten a son, who hath no partner in the Kingdom, nor any protector on account of weakness. And magnify him by proclaiming His greatness.30	30 Lit. magnify Him by magnifying.
69	0	18
69	0	18
69	0	18	CHAPTER XVIII.					SURA XVIII.–THE CAVE [LXIX.]
69	0	18	ENTITLED, THE CAVE;p REVEALED AT MECCA.q	p The chapter is thus inscribed because it makes mention of the cave wherein the seven sleepers concealed themselves. q Some except one verse, which begins thus, Behave thyself with constancy, &c.				MECCA.–110 Verses
69	0	18	IN THE NAME OF THE MOST MERCIFUL GOD.					In the Name of God, the Compassionate, the Merciful
69	1	18	PRAISE be unto GOD, who hath sent down unto his servant the book of the Korân, and hath not inserted therein any crookedness,					PRAISE be to God, who hath sent down the Book to his servant, and hath not made it tortuous1	1 Lit. hath not put crookedness into it.
69	2	18	but hath made it a straight rule: that he should threaten a grievous punishment unto the unbelievers, from his presence; and should bear good tidings unto the faithful, who work righteousness, that they should receive an excellent reward, namely, paradise, wherein they shall remain forever:					But direct; that it may warn of a grievous woe from him, and announce to the faithful who do the things that are right, that a goodly reward, wherein they shall abide for ever, awaiteth them;
69	3	18	and that he should warn those who say, GOD hath begotten issue;					And that it may warn those who say, "God hath begotten a Son."
69	4	18	of which matter they have no knowledge, neither had their fathers. A grievous saying it is, which proceedeth from their mouths: they speak no other than a lie.					No knowledge of this have either they or their fathers! A grievous saying to come out of their mouths! They speak no other than a lie!
69	5	18	Peradventure thou wilt kill thyself with grief after them, out of thy earnest zeal for their conversion, if they believe not in this new revelation of the Koran.					And haply, if they believe not in this new revelation, thou wilt slay thyself, on their very footsteps, out of vexation.
69	6	18	Verily we have ordained whatsoever is on the earth for the ornament thereof, that we might make trial of men, and see which of them excelleth in works:					Verily, we have made all that is on earth as its adornment, that we might make trial who among mankind would excel in works:
69	7	18	and we will surely reduce whatever is thereon to dry dust.					But we are surely about to reduce all that is thereon to dust!
69	8	18	Dost thou consider that the companions of the cave,r and Al Rakim,s were one of our signs, and a great miracle?	r These were certain Christian youths, of a good family in Ephesus, who, to avoid the persecution of the emperor Decius, by the Arab writers called Decianus, hid themselves in a cave, where they slept for a great number of years.1 This apocryphal story (for Baronius2 treats it as no better, and Father Marracci3 acknowledges it to be partly false, or at least doubtful, though he calls Hottinger a monster of impiety, and the off-scum of heretics, for terming it a fable4), was borrowed by Mohammed from the Christian traditions,5 but has been embellished by him and his followers with several additional circumstances.6 1 Al Beidâwi, Jallalo’ddin, &c. 2 In Martyrol. ad 27 Julii. 3 In Alcor. p. 425. et in Prodr. part. 4, p. 103. 4 Hotting. Hist. Orient. p. 40. 5 Vide Greg. Turon. et Simeon. Metaphrast. 6 Vide D’Herbelot, Bibl. Orient. p. 189. s What is meant by this word the commentators cannot agree. Some will have it to be the name of the mountain, or the valley, wherein the cave was; some say it was the name of their dog; and others (who seem to come nearest the true signification) that it was a brass plate, or stone table, placed near the mouth of the cave, on which the names of the young men were written. There are some, however, who take the companions of al Rakîm to be different from the seven sleepers; for they say the former were three men who were driven by ill weather into a cave for shelter, and were shut in there by the falling down of a vast stone, which stopped the cave’s mouth; but on their begging GOD’S mercy, and their relating each of them a meritorious action which they hoped might entitle them to it, were miraculously delivered by the rock’s rending in sunder to give them passage.7 7 Al Beidâwi, ex trad Noomân Ebn Bashir.				Hast thou reflected that the Inmates of THE CAVE and of Al Rakim2 were on our wondrous signs?	2 The valley, or mountain, in which the Cave of the Seven Sleepers was situated. Comp. Fundgreiben des Orients, iii. 347-381. Gibbon's Decline and Fall, ch. xxxiii., especially the concluding sentences.
69	9	18	When the young men took refuge in the cave, they said, O LORD, grant us mercy from before thee, and dispose our business for us to a right issue.					When the youths betook them to the cave they said, "O our Lord! grant us mercy from before thee, and order for us our affair aright."
69	10	18	Wherefore we struck their ears with deafness, so that they slept without disturbance in the cave for a great number of years:					Then struck we upon their ears with deafness in the cave for many a year:
69	11	18	then we awaked them, that we might know which of the two partiest was more exact in computing the space which they had remained there.	t viz., Of the sleepers themselves, or others, who were divided in opinion as to the length of their stay in the cave.				Then we awaked them that we might know which of the two parties could best reckon the space of their abiding.
69	12	18	We will relate unto thee their history with truth. Verily they were young men who had believed in their LORD: and we had abundantly directed them:					We will relate to thee their tale with truth. They were youths who had believed in their Lord, and in guidance had we increased them;
69	13	18	and we fortified their hearts with constancy when they stood before the tyrant; and they said, Our LORD is the LORD of heaven and earth: we will by no means call on any god besides him; for then should we surely utter an extravagance.					And we had made them stout of heart, when they stood up and said, "Our Lord is Lord of the Heavens and of the Earth: we will call on no other God than Him; for in that case we had said a thing outrageous.
69	14	18	These our fellow people have taken other gods, besides him; although they bring no demonstrative argument for them: and who is more unjust than he who deviseth a lie concerning GOD?					These our people have taken other gods beside Him, though they bring no clear proof for them; but, who more iniquitous than he who forgeth a lie of God?
69	15	18	And they said the one to the other, When ye shall separate yourselves from them, and from the deities which they worship, except GOD,u fly into the cave: your LORD will pour his mercy on you abundantly, and will dispose your business for you to advantage.	u For they, like other idolaters, worshipped the true GOD and idols also.8 8 Idem.				So when ye shall have separated you from them and from that which they worship beside God, then betake you to the cave: Your Lord will unfold his mercy to you, and will order your affairs for you for the best."
69	16	18	And thou mightest have seen the sun, when it had risen, to decline from their cave towards the right hand, and when it went down, to leave them on the left hand:x and they were in the spacious part of the cave.y This was one of the signs of GOD. Whomsoever GOD shall direct, he shall be rightly directed: and whomsoever he shall cause to err, thou shalt not find any to defend, or to direct.	x Lest it should be offensive to them, the cave opening towards the south.1 1 Idem. y i.e., In the midst of it, where they were incommoded neither by the heat of the sun nor the closeness of the cave.2 2 Idem.				And thou mightest have seen the sun when it arose, pass on the right of their cave, and when it set, leave them on the left, while they were in its spacious chamber. This is one of the signs of God. Guided indeed is he whom God guideth; but for him whom He misleadeth, thou shalt by no means find a patron, director.
69	17	18	And thou wouldest have judged them to have been awake,z while they were sleeping; and we caused them to turn themselves to the right hand, and to the left.a And their dogb stretched forth his forelegs in the mouth of the cave: if thou hadst come suddenly upon them, verily thou wouldest have turned thy back and fled from them, and thou wouldest have been filled with fear at the sight of them.c	z Because of their having their eyes open, or their frequent turning themselves from one side to the other.3 3 Idem. a Lest their lying so long on the ground should consume their flesh.4 4 Idem, Jallalo’ddin. b This dog had followed them as they passed by him when they fled to the cave, and they drove him away; whereupon GOD caused him to speak, and he said, I love those who are dear unto God; go to sleep therefore, and I will guard you. But some say, it was a dog belonging to a shepherd who followed them, and that the dog followed the shepherd; which opinion is supported by reading, as some do, câlebohom, their dog’s master instead of calbohom, their dog.5 Jallalo’ddin adds, that the dog behaved as his masters did, in turning himself, in sleeping, and in waking. The Mohammedans have a great respect for this dog, and allow him a place in paradise with some other favourite brutes; and they have a sort of proverb which they use in speaking of a covetous person, that he would not throw a bone to the dog of the seven sleepers; nay, it is said that they have the superstition to write his name, which they suppose to be Katmîr (though some, as is observed above, think he was called al Rakîm), on their letters which go far, or which pass the sea, as a protection, or kind of talisman, to preserve them from miscarriage.6 5 Idem. 6 La Roque, Voy. de l’Arabie Heur. p. 74. Vide D’Herbel. ubi sup. c For that GOD had given them terrible countenances; or else because of the largeness of their bodies, or the horror of the place. It is related that the Khalif Moâwiyah, in an expedition he made against Natolia, passed by the cave of the seven sleepers, and would needs send somebody into it, notwithstanding Ebn Abbâs remonstrated to him the danger of it, saying, That a better man than him (meaning the prophet) had been forbidden to enter it, and repeated this verse; but the men the Khaliff sent in had no sooner entered the cave, than they were struck dead by a burning wind.7 7 Al Beidâwi.				And thou wouldst have deemed them awake,3 though they were sleeping: and we turned them to the right and to the left. And in the entry lay their dog with paws outstretched.4 Hadst thou come suddenly upon them, thou wouldst surely have turned thy back on them in flight, and have been filled with fear at them.	3 Because they slept with their eyes open. Beidh. 4 The Muhammadans believe that this dog will be admitted into Paradise. One of its traditional names is Katmir, a word whose letters, it should be observed, are with one exception identical with Rakim.
69	18	18	And so we awaked them from their sleep, that they might ask questions of one another. One of them spake and said, How long have ye tarried here? They answered, We have tarried a day, or part of a day. The others said, Your LORD best knoweth the time ye have tarried:d and now send one of you with this your money into the city;e and let him see which of its inhabitants hath the best and cheapest food, and let him bring you provision from him; and let him behave circumspectly, and not discover you to any one.	d As they entered the cave in the morning, and waked about noon, they at first imagined they had slept half a day, or a day and a half at most; but when they found their nails and hair grown very long, they used these words.8 8 Idem. e Which some commentators suppose was Tarsus.				So we awaked them that they might question one another. Said one of them, "How long have ye tarried here?" They said, "We have tarried a day or part of day." They said, "Your Lord knoweth best how long ye have tarried: Send now one of you with this your coin into the city, and let him mark who therein hath purest food, and from him let him bring you a supply: and let him be courteous, and not discover you to any one.
69	19	18	Verily if they come up against you, they will stone you, or force you to return to their religion; and then shall ye not prosper forever.					For they, if they find you out, will stone you or turn you back to their faith, and in that case it will fare ill with you for ever."
69	20	18	And so we made their people acquainted with what had happened to them; that they might know that the promise of GOD is true, and that there is no doubt of the last hour;f when they disputed among themselves concerning their matter.g And they said, Erect a building over them: their LORD best knoweth their condition. Those who prevailed in their affair answered, We will surely build a chapel over them.h	f The long sleep of these young men, and their waking after so many years, being a representation of the state of those who die, and are afterwards raised to life. g i.e., Concerning the resurrection; some saying that the souls only should be raised, others, that they should be raised with the body; or, concerning the sleepers, after they were really dead; one saying, that they were dead, and another, they were only asleep: or else concerning the erecting a building over them, as it follows in the next words; some advising a dwelling-house to be built there, and others a temple.1 1 Idem. h When the young man who was sent into the city, went to pay for the provision he had bought, his money was so old, being the coin of Decianus, that they imagined he had found a treasure, and carried him before the prince, who was a Christian, and having heard his story, sent some with him to the cave, who saw and spoke to the others: after which they fell asleep again and died; and the prince ordered them to be buried in the same place, and built a chapel over them.				And thus made we their adventure known to their fellow citizens, that they might learn that the promise of God is true, and that as to "the Hour" there is no doubt of its coming. When they disputed among themselves concerning what had befallen them, some said, "Build a building over them; their Lord knoweth best about them." Those who prevailed in the matter said, "A place of worship will we surely raise over them."
69	21	18	Some say, The sleepers were three; and their dog was the fourth;i and others say, They were five; and their dog was the sixth;j guessing at a secret matter: and others say, They were seven; and their dog was the eighth.k Say, My LORD best knoweth their number: none shall know them, except a few.	i This was the opinion of al Seyid, a Jacobite Christian of Najrân. j Which was the opinion of certain Christians, and particularly of a Nestorian prelate. k And this is the true opinion.2 2 Idem, Jallalo’ddin.				Some say, "They were three; their dog the fourth:" others say, "Five; their dog the sixth," guessing at the secret: others say, "Seven; and their dog the eighth." SAY: My Lord best knoweth the number: none, save a few, shall know them.
69	22	18	Wherefore dispute not concerning them, except with a clear disputation, according to what hath been revealed unto thee: and ask not any of the Christians concerning them.					Therefore be clear in they discussions about them,5 and ask not any Christian concerning them.	5 Lit. dispute not about them unless with clear disputation.
69	23	18	Say not of any matter, I will surely do this to-morrow; unless thou add, If GOD please.l And remember thy LORD, when thou forgettest,m and say, My LORD is able to direct me with ease, that I may draw near unto the truth of this matter rightly.	l It is said, that when the Koreish, by the direction of the Jews, put the three questions above mentioned to Mohammed, he bid them come to him the next day, and he would give them an answer, but added not, if it please God; for which reason he had the mortification to wait above ten days before any revelation was vouchsafed him concerning those matters, so that the Koreish triumphed, and bitterly reproached him as a liar: but at length Gabriel brought him directions what he should say; with this admonition, however, that he should not be so confident for the future.3 3 Al Beidâwi. m i.e., Give the glory to him, and ask pardon for thy omission, in case thou forget to say, If it please God.				Say not thou of a thing, " I will surely do it to-morrow;" without , "If God will."6 And when thou hast forgotten, call thy Lord to mind; and say, "Haply my Lord will guide me, that I may come near to the truth of this story with correctness."	6 Muhammad had omitted to use the qualifying phrase when, in reply to the Jews who asked for the History of the Seven Sleepers, he simply promised to give it on the morrow; hence, this verse. Comp. James iv. 13-15.
69	24	18	And they remained in their cave three hundred years, and nine years over.n	n Jallalo’ddin supposes the whole space was three hundred solar years, and that the odd nine are added to reduce them to lunar years. Some think these words are introduced as spoken by the Christians, who differed among themselves about the time; one saying it was three hundred years, and another, three hundred and nine years.4 The interval between the reign of Decius, and that of Theodosius the younger, in whose time the sleepers are said to have awaked, will not allow them to have slept quite two hundred years; though Mohammed is somewhat excusable, since the number assigned by Simeon Metaphrastes5 is three hundred and seventy-two years. 4 Idem. 5 Ubi sup.				And they tarried in their cave 300 years, and 9 years over.7	7 They entered the cavern under Decius and awoke in the time of Theodosius, according to the tradition; which cannot be reconciled with the number of years given in the text.
69	25	18	Say, GOD best knoweth how long they continued there: unto him are the secrets of heaven and earth known; do thou make him to see and to hear.o The inhabitants thereof have no protector besides him; neither doth he suffer any one to have a share in the establishment or knowledge of his decree.	o This is an ironical expression, intimating the folly and madness of man’s presuming to instruct GOD.6 6 Al Beidâwi. Jallalo’ddin				SAY: God best knoweth how long they tarried: With Him are the secrets of the Heavens and of the Earth: Look thou and hearken unto Him alone.8 Man hath no guardian but Him, and none may bear part in his judgments:–	8 Thus Ullm. But the words may be taken with Beidh. and Sale, as ironical. Make thou him to see and hear.
69	26	18	Read that which hath been revealed unto thee, of the book of thy LORD, without presuming to make any change therein:p there is none who hath power to change his words; and thou shalt not find any to fly to, besides him, if thou attempt it.	p As the unbelievers would persuade thee to do.1 1 Iidem.				And publish what hath been revealed to thee of the Book of thy Lord–none may change his words,–and thou shalt find no refuge beside Him.
69	27	18	Behave thyself with constancy towards those who call upon their LORD morning and evening, and who seek his favor; and let not thine eyes be turned away from them, seeking the pomp of this life;q neither obey him whose heart we have caused to neglect the remembrance of us,r and who followeth his lusts, and leaveth the truth behind him.	q That is, Despise not the poor believers because of their meanness, nor honour the rich because of their wealth and grandeur. r The person more particularly intended here, it is said, was Ommeya Ebn Khalf, who desired Mohammed to discard his indigent companions, out of respect to the Koreish. See chapter 6 p. 93.				Be patient with those who call upon their Lord at morn and even, seeking his face: and let not thine eyes be turned away from them in quest of the pomp of this life;9 neither obey him10 whose heart we have made careless of the remembrance of Us, and who followeth his own lusts, and whose ways are unbridled.	9 Said to have been promulgated at Medina. Nöld. p. 106 10 Omaya Ibn Chalf, who advised Muhammad to cast off all his poorer followers, out of respect to the Koreisch.
69	28	18	And say, The truth is from your LORD; wherefore let him who will, believe, and let him who will, be incredulous. We have surely prepared for the unjust hell fire, the flame and smoke whereof shall surround him like a pavilion: and if they beg relief, they shall be relieved with water like molten brass, which shall scald their faces: O how miserable a potion, and how unhappy a couch!					And SAY: the truth is from your Lord: let him then who will, believe; and let him who will, be an infidel. But for the offenders we have got ready the fire whose smoke shall enwrap them: and if they implore help, helped shall they be with water like molten brass which shall scald their Wretched the drink! and an unhappy couch!
69	29	18	As to those who believe, and do good works, we will not suffer the reward of him who shall work righteousness to perish;					But as to those who have believed and done the things that are right,–Verily we will not suffer the reward of him whose works were good, to perish!
69	30	18	for them are prepared gardens of eternal abode,s which shall be watered by rivers; they shall be adorned therein with bracelets of gold, and they shall be clothed in green garments of fine silk and brocades, reposing themselves therein on thrones. O how happy a reward, and how easy a couch!	s Literally of Eden. See chapter 9, p. 142, 143.				For them, the gardens of Eden, under whose shades shall rivers flow: decked shall they be therein with bracelets of gold, and green robes of silk and rich brocade shall they wear, reclining them therein on thrones. Blissful the reward! and a pleasant couch!11	11 It is probable that this and the numerous similar descriptions of the enjoyments in Paradise are based upon Muhammad's knowledge, or possibly personal observation, of the luxurious habits of the Persians, to whom many Arabian tribes owed allegiance, and with whom they had mercantile transactions by means of caravans. The word Paradise, the names of cups and brocade in Sura lvi. pp. 66, 67, and the word sundus in this passage, are all Persian.
69	31	18	And propound unto them as a parable two men:t on the one of whom we had bestowed two vineyards, and had surrounded them with palm-trees, and had caused corn to grow between them. Each of the gardens brought forth its fruit every season, and failed not at all;	t Though these seem to be general characters only, designed to represent the different end of the wicked, and of the good; yet it is supposed, by some, that two particular persons are here meant. One says they were two Israelites and brothers, who had a considerable sum left them by their father, which they divided between them; and that one of them, being an unbeliever, bought large fields and possessions with his portion, while the other, who was a true believer, disposed of his to pious uses; but that in the end, the former was ruined, and the latter prospered. Another thinks they were two men of the tribe of Makhzûm: the one named al Aswad Ebn Abd’al Ashadd, an infidel; and the other Abu Salma Ebn Abd’allah, the husband of Omm Salma (whom the prophet married after his death), and a true believer.2 2 Al Beidâwi.				And set forth to them as a parable two men; on one of whom we bestowed two gardens of grape vines, and surrounded both with palm trees, and placed corn fields between them: Each of the gardens did yield its fruit, and failed not thereof at all:
69	32	18	and we caused a river to flow in the midst thereof: and he had great abundance. And he said unto his companion by way of debate, I am superior to thee in wealth, and have a more powerful family.					And we caused a river to flow in their midst: And this man received his fruit, and said, disputing with him, to his companion, "More have I than thou of wealth, and my family is mightier."
69	33	18	And he went into his garden,u being guilty of injustice against his own soul, and said, I do not think that this garden will decay forever;	u Carrying his companion with him, out of ostentation, and to mortify him with the view of his large possessions.3 3 Idem.				And he went into his garden–to his own soul unjust. He said, "I do not think that this will ever perish:
69	34	18	neither do I think that the last hour will come: and although I should return unto my LORD, verily I shall find a better garden than this in exchange.u	x Vainly imagining that his prosperity was not so much the free gift of GOD, as due to his merit.4 4 Idem				And I do not think that 'the Hour' will come: and even if I be taken back to my Lord, I shall surely find a better than it in exchange."
69	35	18	And his companion said unto him, by way of debate, Dost thou not believe in him who created thee of the dust, and afterwards of seed; and then fashioned thee into a perfect man?					His fellow said to him, disputing with him, "What ! hast thou no belief in him who created thee of the dust, then of the germs of life,12 then fashioned thee a perfect man?	12 Lit ex spermate.
69	36	18	But as for me, GOD is my LORD; and I will not associate any other deity with my LORD.					But God is my Lord; and no other being will I associate with my Lord.
69	37	18	And when thou enterest thy garden, wilt thou not say, What GOD pleaseth shall come to pass; there is no power but in GOD alone? Although thou seest me to be inferior to thee in wealth and number of children,		The Four Valleys (The Third Valley, within pp. 54-57) link The Seven Valleys (Valley of Unity, within pp. 17-29) link	MG: There is no power or might save in God, MG: There is no power or might but in God.		And why didst thou not say when thou enteredst thy garden, 'What God willeth! There is no power but in God.' Though thou seest that I have less than thou of wealth and children,
69	38	18	my LORD is well able to bestow on me a better gift than thy garden, and to shoot his arrows against the same from heaven, so that it shall become barren dust;					Yet haply my Lord may bestow on me better than thy garden, and may send his bolts upon it out of Heaven, so that the next dawn shall find it barren dust;
69	39	18	or its water may sink deep into the earth, that thou canst not draw thereof.					Or its water become deep sunk, so that thou art unable to find it."
69	40	18	And his possessions were encompassed with destruction, as his companion had forewarned him; wherefore he began to turn down the palms of his hands out of sorrow and regret for that which he had expended thereon; for the vines thereof were fallen down on their trails: and he said, Would to GOD that I had not associated any other deity with my LORD!					And his fruits were encompassed by destruction. Then began he to turn down the palms of his hands at what he had spent on it; for its vines were falling down on their trellises, and he said, "Oh that I had not joined any other god to my Lord!"
69	41	18	And he had no party to assist him besides GOD, neither was he able to defend himself against his vengeance.					And he had no host to help him instead of God, neither was he able to help himself.
69	42	18	In such case protection belongeth of right unto GOD alone; he is the best rewarder, and the best giver of success.					Protection in such a case is of God–the Truth: He is the best rewarder, and He bringeth to the best issue.
69	43	18	And propound to them a similitude of the present life. It is like water which we send down from heaven; and the herb of the earth is mixed therewith, and after it hath been green and flourishing, in the morning it becometh dry stubble, which the winds scatter abroad: and GOD is able to do all things.					And set before them a similitude of the present life. It is as water which we send down from Heaven, and the herb of the Earth is mingled with it, and on the morrow it becometh dry stubble which the winds scatter: for God hath power over all things.
69	44	18	Wealth and children are the ornament of this present life: but good works, which are permanent, are better in the sight of thy LORD, with respect to the reward, and better with respect to hope.					Wealth and children are the adornment of this present life: but good works, which are lasting, are better in the sight of thy Lord as to recompense, and better as to hope.
69	45	18	On a certain day we will cause the mountains to pass away,y and thou shalt see the earth appearing plain and even; and we will gather mankind together, and we will not leave any one of them behind.	y For being torn up by the roots, they shall fly in the air, and be reduced to atoms.1 1 Idem. See Prelim. Disc. Sect. IV. p. 64.				And call to mind the day when we will cause the mountains to pass away,13 and thou shalt see the earth a levelled plain, and we will gather mankind together, and not leave of them any one.	13 Comp. Isai. xl. 4, etc.
69	46	18	And they shall be set before thy LORD in distinct order, and he shall say unto them, Now are ye come unto us naked, as we created you the first time: but ye thought that we should not perform our promise unto you.					And they shall be set before thy Lord in ranks:–"Now are ye come unto us as we created you at first: but ye thought that we should not make good to you the promise."
69	47	18	And the book wherein every one's actions are recorded shall be put into his hand; and thou shalt see the wicked in great terror, because of that which is written therein, and they shall say, Alas for us! what meaneth this book? it omitteth neither a small action nor a great one, but it compriseth the same; and they shall find that which they have wrought, present before their eyes: and thy LORD will not deal unjustly with any one.					And each shall have his book put into his hand: and thou shalt see the wicked in alarm at that which is therein: and they shall say, "O woe to us! what meaneth this Book? It leaveth neither small nor great unnoted down!" And they shall find all that they have wrought present to them, and thy Lord will not deal unjustly with any one.
69	48	18	Remember when we said unto the angels, Worship ye Adam: and they all worshipped him, except Eblis,z who was one of the genii,a and departed from the command of his LORD. Will ye therefore take him and his offspring for your patrons besides me, notwithstanding they are your enemies? Miserable shall such a change be to the ungodly!	z See chapter 2, p. 5, and chapter 7, p. 105, &c. a Hence some imagine the genii are a species of angels: others suppose the devil to have been originally a genius, which was the occasion of his rebellion, and call him the father of the genii, whom he begat after his fall;2 it being a constant opinion among the Mohammedans, that the angels are impeccable, and do not propagate their species.3 2 Jallalo’ddin, &c. 3 See the Prelim. Disc. Sect. IV. p. 56, &c.				When we said to the angels, "Prostrate yourselves before Adam," they all prostrated them save Eblis, who was of the Djinn,14 and revolted from his Lord's behest. behest.–What! will ye then take him and his offspring as patrons rather than Me? and they your enemies? Sad exchange for the ungodly!	14 Muhammad appears, according to this text, to have considered Eblis not only as the father of the Djinn, but as one of their number. The truth appears to be that Muhammad derived his doctrines of the Genii from the Persian and Indian mythology, and attempted to identify them with the Satan and demons of the Semitic races. Both the Satans and Djinn represent in the Koran the principle of Evil. See Sura [xci.] ii. 32, n.
69	49	18	I called not them to be present at the creation of the heavens and of the earth, nor at the creation of themselves, neither did I take those seducers for my assistants.					I made them not witnesses of the creation of the Heavens and of the Earth, nor of their own creation, neither did I take seducers as my helpers.
69	50	18	On a certain day, God shall say unto the idolaters, Call those whom ye imagined to be my companions, to protect you: and they shall call them, but they shall not answer them; and we will place a valley of destruction between them:b	b i.e., Between the idolaters and their false gods. Some suppose the meaning is no more than that GOD will set them at variance and division.				On a certain day, God shall say, "Call ye on the companions ye joined with me, deeming them to be gods:" and they shall call on them, but they shall not answer them: then will we place a valley of perdition between them:
69	51	18	and the wicked shall see hell fire: and they shall know that they shall be thrown into the same, and they shall find no way to avoid it.					And the wicked shall see the fire, and shall have a foreboding that they shall be flung into it, and they shall find no escape from it.
69	52	18	And now have we variously propounded unto men, in this Koran, a parable of every kind; but man cavilleth at most things therein.					And now in this Koran we have presented to man similitudes of every kind: but, at most things is man a caviller.
69	53	18	Yet nothing hindereth men from believing, now a direction is come unto them, and from asking pardon of their LORD, excepting that they wait until the punishment of their predecessors come to be inflicted on them, or that the chastisement of the next life come upon them publicly.					And what, now that guidance is come to them, letteth men from believing and from asking forgiveness of their Lord–unless they wait till that the doom of the ancients overtake them, or the chastisement come upon them in the sight of the universe?
69	54	18	We send not our messengers, but to bear good tidings, and to denounce threats. Those who believe not dispute with vain arguments, that they may thereby render the truth of no effect; and they hold my signs, and the admonitions which have been made them, in derision.					We send not our Sent Ones but to announce and to warn: but the infidels cavil with vain words in order to refute the truth; and they treat my signs and their own warnings with scorn.
69	55	18	And who is more unjust than he who hath been acquainted with the signs of his LORD, and retireth afar off from the same, and forgetteth that which his hands have formerly committed? Verily we have cast veils over their hearts, lest they should understand the Koran, and into their ears thickness of hearing:					But who is worse than he who when told of the signs of his Lord turneth him away and forgetteth what in time past his hands have wrought? Truly we have thrown veils over their hearts lest they should understand this Koran, and into their ears a heaviness:
69	56	18	if thou invite them to the true direction, yet will they not therefore be directed forever.					And if thou bid them to "the guidance" yet will they not even then be guided ever.
69	57	18	Thy LORD is gracious, endued with mercy; if he would have punished them for that which they have committed, he would doubtless have hastened their punishment: but a threat hath been denounced against them,c and they shall find no refuge, besides him.	c viz., Of their calamity at Bedr (for the Koreish are the infidels here intended), or their punishment at the resurrection.1 1 Al Beidâwi.				The gracious one, full of compassion, is thy Lord! if he would have chastised them for their demerits he would have hastened their chastisement. But they have a time fixed for the accomplishment of our menaces: and beside God they shall find no refuge.
69	58	18	And those former citiesd did we destroy, when they acted unjustly; and we gave them previous warning of their destruction.	d That is, the towns of the Adites, Thamûdites, Sodomites, &c.				And those cities did we destroy when they became impious; and of their coming destruction we gave them warning.
69	59	18	And remember when Moses said unto his servant Joshua the son of Nun, I will not cease to go forward, until I come to the place where the two seas meet; or I will travel for a long space of time.e	e The original word properly signifies the space of eighty years and upwards. To explain this long passage the commentators tell the following story: They say that Moses once preaching to the people, they admired his knowledge and eloquence so much, that they asked him whether he knew any man in the world who was wiser than himself; to which he answered in the negative: whereupon GOD, in a revelation, having reprehended him for his vanity (though some pretend that Moses asked GOD the question of his own accord), acquainted him that his servant al Khedr was more knowing than he; and, at Moses’ request told him he might find that person at a certain rock, where the two seas met; directing him to take a fish with him in a basket, and that where he missed the fish, that was the place. Accordingly Moses set out, with his servant Joshua, in search of al Khedr; which expedition is here described.2 2 Idem, Al Zamakhshari, Al Bokhari, in Sonna, &c.				Remember when Moses said to his servant, "I will not stop till I reach the confluence of the two seas,15 or for years will I journey on."	15 The sea of Greece and the sea of Persia. But as no literal interpretation of the passage seems satisfactory, the Commentators have devised a spiritual or metaphorical one, and explain it of the two oceans of natural and supernatural knowledge. There is no trace of this legend in the Rabbinic writings.
69	60	18	But when they were arrived at the meeting of the two seas,f they forgot their fish, which they had taken with them;g and the fish took its way freely in the sea.h	f viz., Those of Persia and Greece. Some fancy that the meeting of Moses and al Khedr is here intended, as of the two seas of knowledge.3 3 Idem. g Moses forgot to inquire concerning it, and Joshua forgot to tell him when he missed it. It is said that when they came to the rock, Moses falling asleep, the fish, which was roasted, leaped out of the basket into the sea; some add, that Joshua making the ablution at the fountain of life (of which immediately), some of the water happened to be sprinkled on the fish, which immediately restored it to life.1 1 Idem. h The word here translated freely, signifying also a pipe or arched canal for conveyance of water, some have imagined that the water of the sea was miraculously kept from touching the body of the fish, which passed through it as under an arch.2 2 Idem.				But when they reached their confluence, they forgot their fish, and it took its way in the sea at will.
69	61	18	And when they had passed beyond that place, Moses said unto his servant, Bring us our dinner; for now are we fatigued with this our journey.					And when they had passed on, said Moses to his servant, "Bring us our morning meal; for now have we incurred weariness from this journey."
69	62	18	His servant answered, Dost thou know what has befallen me? When we took up our lodging at the rock, verily I forgot the fish: and none made me to forget it, except Satan, that I should not remind thee of it. And the fish took its way into the sea, in a wonderful manner.					He said, "What thinkest thou? When we repaired to the rock for rest I forgot the fish; and none but Satan made me forget it, so as not to mention it; and it hath taken its way in the sea in a wondrous sort."
69	63	18	Moses said, This is what we sought after. And they both went back, returning by the way they came.					He said, "It is this we were in quest of."16 And they both went back retracing their footsteps.	16 The loss of our fish is a sign to us of our finding him whom we seek, namely, El-Khidr, or El-Khadir, the reputed vizier of Dhoulkarnain, and said to have drunk of the fountain of life, by virtue of which he still lives, and will live till the day of judgment. He is also said to appear, clad in green robes, to Muslims in distress, whence his name. Perhaps the name Khidr is formed from Jethro.
69	64	18	And coming to the rock they found one of our servants,i unto whom we had granted mercy from us, and whom we had taught wisdom from before us.	i This person, according to the general opinion, was the prophet al Khedr; whom the Mohammedans usually confound with Phineas, Elias, and St. George, saying that his soul passed by a metempsychosis successively through all three. Some, however, say his true name was Balya Ebn Malcân, and that he lived in the time of Afridûn, one of the ancient kings of Persia, and that he preceded Dhu’lkarnein, and lived to the time of Moses. They suppose al Khedr, having found out the fountain of life and drunk thereof, became immortal; and that he had therefore this name from his flourishing and continual youth.3 Part of these fictions they took from the Jews, some of whom also fancy Phineas was Elias.4 3 Idem. Vide D’Herbelot, Bibl. Orient. Art. Khedher, Septemcastrens. de Turcar. Moribus. Busbeq. Epist. I, p. 93, &c. Hotting. Hist. Orient. p. 58, &c., 99, &c., 292, &c. 4 R. Levi Ben Gerson in Append. l. I, Reg. I, 27.				Then found they one of our servants to whom we had vouchsafed our mercy, and whom we had instructed with our knowledge.
69	65	18	And Moses said unto him, Shall I follow thee, that thou mayest teach me part of that which thou hast been taught, for a direction unto me?					And Moses said to him, "Shall I follow thee that thou teach me, for guidance, of that which thou too hast been taught?"
69	66	18	He answered, Verily thou canst not bear with me:					He said, "Verily, thou canst not have patience with me;
69	67	18	for how canst thou patiently suffer those things, the knowledge whereof thou dost not comprehend?					How canst thou be patient in matters whose meaning thou comprehendest not?"
69	68	18	Moses replied, Thou shalt find me patient, if GOD please; neither will I be disobedient unto thee in anything.					He said, "Thou shalt find me patient if God please, nor will I disobey thy bidding."
69	69	18	He said, If thou follow me, therefore, ask me not concerning anything, until I shall declare the meaning thereof unto thee.					He said, "Then, if thou follow me, ask me not of aught until I have given thee an account thereof."
69	70	18	So they both went on by the sea-shore, until they went up into a ship; and he made a hole therein.j And Moses said unto him, Hast thou made a hole therein, that thou mightest drown those who are on board? now hast thou done a strange thing.	j For al Khedr took an axe, and knocked out two of her planks.5 5 Al Beidâwi.				So they both went on, till they embarked in a ship, and he–the unknown–staved it in. "What!" said Moses, "hast thou staved it in that thou mayest drown its crew? a strange thing now hast thou done!"
69	71	18	He answered, Did I not tell thee that thou couldst not bear with me?					He said, "Did I not tell thee that thou couldst not have patience with me?"
69	72	18	Moses said, Rebuke me not, because I did forget; and impose not on me a difficulty in what I am commanded.					He said, "Chide me not that I forgat, nor lay on me a hard command."
69	73	18	Wherefore they left the ship and proceeded, until they met with a youth; and he slew him.k Moses said, Hast thou slain an innocent person, without his having killed another? now hast thou committed an unjust action.	k By twisting his neck round, or dashing his head against a wall, or else by throwing him down and cutting his throat.6 6 Idem				Then went they on till they met a youth, and he slew him. Said Moses, "Hast thou slain him who is free from guilt of blood? Now hast thou wrought a grievous thing!"
69	74	18	(XVI.) He answered, Did I not tell thee that thou couldest not bear with me?					He said, "Did I not tell thee that thou couldst not have patience with me?"
69	75	18	Moses said, If I ask thee concerning anything hereafter, suffer me not to accompany thee: now hast thou received an excuse from me.					Moses said, "If after this I ask thee aught, then let me be thy comrade no longer; but now hast thou my excuse."
69	76	18	They went forwards, therefore, until they came to the inhabitants of a certain city:l and they asked food of the inhabitants thereof; but they refused to receive them. And they found therein a wall, which was ready to fall down; and he set it upright.m Whereupon Moses said unto him, If thou wouldest thou mightest doubtless have received a reward for it.	l This city was Antioch; or, as some rather think, Obollah, near Basra, or else Bâjirwân in Armenia.1 1 Idem. m By only stroking it with his hand; though others say he threw it down and rebuilt it.2 2 Idem.				They went on till they came to the people of a city. Of this people they asked food, but they refused them for guests. And they found in it a wall that was about to fall, and he set it upright. Said Moses, "If thou hadst wished, for this thou mightest have obtained pay."
69	77	18	He answered, This shall be a separation between me and thee; but I will first declare unto thee the signification of that which thou couldest not bear with patience.					He said, "This is the parting point between me and thee. But I will first tell thee the meaning of that which thou couldst not await with patience.
69	78	18	The vessel belonged to certain poor men,n who did their business in the sea: and I was minded to render it unserviceable, because there was a kingo behind them, who took every sound ship by force.	n They were ten brothers, five of whom were past their labour by reason of their age.3 3 Idem. o Named Jaland Ebn Karkar, or Minwâr Ebn Jaland al Azdi.4 4 Idem.				"As to the vessel, it belonged to poor men who toiled upon the sea, and I was minded to damage it, for in their rear was a king who seized every ship by force.
69	79	18	As to the youth, his parents were true believers; and we feared, lest he, being an unbeliever, should oblige them to suffer his perverseness and ingratitude:					As to the youth his parents were believers, and we feared lest he should trouble them by error and infidelity.
69	80	18	wherefore we desired that their LORD might give them a more righteous child in exchange for him, and one more affectionate towards them.p	p It is said that they had afterwards a daughter, who was the wife and the mother of a prophet; and that her son converted a whole nation.5 5 Idem.				And we desired that their Lord might give them in his place a child, better than he in virtue, and nearer to filial piety.
69	81	18	And the wall belonged to two orphan youthsq in the city, and under it was a treasure hidden which belonged to them; and their father was a righteous man: and thy LORD was pleased that they should attain their full age, and take forth their treasure, through the mercy of thy LORD, and I did not what thou hast seen of mine own will, but by God's direction. This is the interpretation of that which thou couldest not bear with patience.	q Their names were Asram and Sarim.6 6 Idem.				And as to the wall, it belonged to two orphan youths in the city, and beneath it was their treasure: and their father was a righteous man: and thy Lord desired that they should reach the age of strength, and take forth their treasure through the mercy of thy Lord. And not of mine own will have I done this. This is the interpretation of that which thou couldst not bear with patience."
69	82	18	The Jews will ask thee concerning Dhu'lkarnein.r Answer I will rehearse unto you an account of him.	r Or, the two-horned. The generality of the commentators7 suppose the person here meant to be Alexander the Great, or, as they call him, Iscander al Rûmi, king of Persia and Greece; but there are very different opinions as to the reason of this surname. Some think it was given him because he was king of the East and of the West, or because he had made expeditions to both those extreme parts of the earth; or else because he had two horns on his diadem, or two curls of hair, like horns, on his forehead; or, which is most probable, by reason of his great valour. Several modern writers8 rather suppose the surname was occasioned by his being represented in his coins and statues with horns, as the son of Jupiter Ammon; or else by his being compared by the prophet Daniel to a he-goat;9 though he is there represented with but one horn.10 There are some good writers, however, who believe the prince intended in this passage of the Korân was not Alexander the Grecian, but another great conqueror, who bore the same name and surname, and was much more ancient than he, being contemporary with Abraham, and one of the kings of Persia of the first race;11 or, as others suppose, a king of Yaman, named Asaab Ebn al Râyesh.12 They all agree he was a true believer, but whether he was a prophet or no, is a disputed point. 7 Idem, Al Zamakhshari, Jallalo’ddin, Yahya. 8 Scaliger, de Emend. temp. L’Empereur, not. in Jachiad. Dan. viii. 5. Gol. in Alfrag. p. 58, &c. 9 Schickard. Tarikh Reg. Pers. p. 73. 10 See Dan. viii. 11 Abulfeda, Khondemir, Tarikh Montakhab, &c. Vide D’Herbel. Bibl. Orient. Art. Escander. 12 Ex trad. Ebn Abbas. Vide Poc. Spec. p. 58.				They will ask thee of Dhoulkarnain [the two-horned17]. SAY: I will recite to you an account of him.	17 Probably Alexander the Great–so called from his expeditions to the East and West. He seems to be regarded in this passage as invested with a divine commission for the extirpation of impiety and idolatry. Comp. Dan. viii. and Tr. Tanith, fol. 32. Hottinger Bibl. Orient. 109.
69	83	18	We made him powerful in the earth, and we gave him means to accomplish everything he pleased. And he followed his way,					We stablished his power upon the earth, and made for him a way to everything. And a route he followed,
69	84	18	until he came to the place where the sun setteth; and he found it to set in a spring of black mud;s and he found near the same a certain people.t	s That is, it seemed so to him, when he came to the ocean, and saw nothing but water.1 1 Al Beidâwi, Jallalo’ddin. t An unbelieving nation, who were clothed in the skins of wild beasts, and lived upon what the sea cast on shore.2 2 Iidem.				Until when he reached the setting of the sun, he found it to set in a miry fount; and hard by he found a people.
69	85	18	And we said, O Dhu'lkarnein, either punish this people, or use gentleness towards them.u	u For GOD gave Dhu’lkarnein his choice, either to destroy them for their infidelity, or to instruct them in the true faith; or, according to others, either to put them to the sword, or to take them captives: but the words which follow confirm the former interpretation, by which it appears he chose to invite them to the true religion, and to punish only the disobedient and incredulous.				We said, "O Dhoulkarnain! either chastise or treat them generously."
69	86	18	He answered, Whosoever of them shall commit injustice, we will surely punish him in this world; afterwards shall he return unto his LORD, and he shall punish him with a severe punishment.					"The impious," said he, "will we surely chastise;" then shall he be taken back to his Lord, and he will chastise him with a grievous chastisement.
69	87	18	But whosoever believeth, and doth that which is right, shall receive the most excellent reward, and we will give him in command that which is easy.					But as to him who believeth and doeth that which is right, he shall have a generous recompense, and we will lay on them our easy behests.
69	88	18	Then he continued his way,					Then followed he a route,
69	89	18	until he came to the place where the sun riseth;x and he found it to rise on certain people, unto whom we had not given anything wherewith to shelter themselves therefrom.y	x i.e., That part of the habitable world on which the sun first rises. y Who had neither clothes nor houses, their country not bearing any buildings, but dwelt in holes underground, into which they retreated from the heat of the sun.3 Jallalo’ddin says they were the Zenj, a black nation lying south-west of Ethiopia. They seem to be the Troglodytes of the ancients. 3 Iidem.				Until when he reached the rising of the sun he found it to rise on a people to whom we had given no shelter from it.
69	90	18	Thus it was; and we comprehended with our knowledge the forces which were with him.					Thus it was. And we had full knowledge of the forces that were with him.
69	91	18	And he prosecuted his journey from south to north,					Then followed he a route
69	92	18	until he came between the two mountains;z beneath which he found certain people, who could scarce understand what was said.a	z Between which Dhu’lkarnein built the famous rampart, mentioned immediately, against the irruptions of Gog and Magog. These mountains are situate in Armenia and Adherbijân, or, according to others, much more northwards, on the confines of Turkestan.4 The relation of a journey taken to this rampart, by one who was sent on purpose to view it by the Khalîf al Wathec, may be seen in D’Herbelot.5 4 Al Beidâwi. 5 Bibl. Orient. Art. Jagiouge. a By reason of the strangeness of their speech and their slowness of apprehension; wherefore they were obliged to make use of an interpreter.6 6 Al Beidâwi.				Until he came between the two mountains, beneath which he found a people who scarce understood a language.
69	93	18	And they said, O Dhu'lkarnein, verily, Gog and Magog waste the land;b shall we therefore pay thee tribute, on condition that thou build a rampart between us and them?	b The Arabs call them Yajûi and Majûj, and say they are two nations or tribes descended from Japhet the son of Noah, or, as others write, Gog are a tribe of the Turks, and Magog of those of Gilân,7 the Geli and Gelæ of Ptolemy and Strabo.8 It is said these barbarous people made their irruptions into the neighbouring countries in the spring, and destroyed and carried off all the fruits of the earth; and some pretend they were man-eaters.9 7 Idem. Vide D’Herbel. ubi supra. 8 V. Gol. in Alfrag. p. 207. 9 Al Beidâwi.		BWC: Verily, Gog and Magog waste this land ...	Bahíyyih Khánum, V. Letters of the Greatest Holy Leaf, no. 33, p. 131, footnote no. 1 link	They said, "O Dhoulkarnain! verily, Gog and Magog18 waste this land; shall we then pay thee tribute, so thou build a rampart19 between us and them?"	18 Ar. Yadjoudj and Madjoudj–the barbarous people of E. Asia. See Ibn Batoutah's Travels, iv. p. 274 (Par.ed.) 19 This rampart has been identified with fortifications which extended from the W. shore of the Caspian Sea to the Pontus Euxinus, made, as it is said, by Alexander, and repaired by Yezdegird II. Caussin de Perceval, vol.i.p. 66. See Sura [lxv.] xxi. 96
69	94	18	He answered, The power wherewith my LORD has strengthened me is better than your tribute: but assist me strenuously, and I will set a strong wall between you and them.					He said, "Better than your tribute is the might wherewith my Lord hath strengthened me; but help me strenuously, and I will set a barrier between you and them.
69	95	18	Bring me iron in large pieces, until it fill up the space between the two sides of these mountains. And he said to the workmen, Blow with your bellows, until it make the iron red hot as fire. And he said further, Bring me molten brass, that I may pour upon it.					Bring me blocks of iron,"–until when it filled the space between the mountain sides–"Ply," said he, "your bellows,"–until when he had made it red with heat (fire), he said,–"Bring me molten brass that I may pour upon it."
69	96	18	Wherefore, when this wall was finished, Gog and Magog could not scale it, neither could they dig through it.c	c The commentators say the wall was built in this manner. They dug till they found water, and having laid the foundation of stone and melted brass, they built the super-structure of large pieces of iron, between which they laid wood and coals, till they equalled the height of the mountains; and then setting fire to the combustibles, by the help of large bellows, they made the iron red hot, and over it poured melted brass, which filling up the vacancies between the pieces of iron, rendered the whole work as firm as a rock. Some tell us that the whole was built of stones joined by cramps of iron, on which they poured melted brass to fasten them.1 1 Idem, &c.				And Gog and Magog were not able to scale it, neither were they able to dig through it.
69	97	18	And Dhu'lkarnein said, This is a mercy from my LORD:					"This," said he, "is a mercy from my Lord:
69	98	18	but when the prediction of my LORD shall come to be fulfilled,d he shall reduce the wall to dust; and the prediction of my LORD is true.	d That is, when the time shall come for Gog and Magog to break forth from their confinement; which shall happen sometime before the resurrection.2 2 See the Prelim. Disc. Sect. IV. p. 63.				But when the promise of my Lord shall come to pass, he will turn it to dust; and the promise of my Lord is true."
69	99	18	On that day we will suffer some of them to press tumultuously like waves on others:e and the trumpet shall be sounded, and we will gather them in a body together.	e These words represent either the violent irruption of Gog and Magog, or the tumultuous assembly of all creatures, men, genii, and brutes, at the resurrection.3 3 See ib. p. 67.				On that day we will let them dash like billows one over another; and there shall be a blast on the trumpet, and we will gather them together in a body.
69	100	18	And we will set hell on that day before the unbelievers;					And we will set Hell on that day close before the infidels,
69	101	18	whose eyes have been veiled from my remembrance, and who could not hear my words.					Whose eyes were veiled from my warning, and who had no power to hear.
69	102	18	Do the unbelievers think that I will not punish them, for that they take my servants for their protectors besides me? Verily we have prepared hell for the abode of the infidels.					What! do the infidels think that they can take my servants as their patrons, beside Me? Verily, we have got Hell ready as the abode of the infidels.
69	103	18	Say, Shall we declare unto you those whose works are vain,					SAY: Shall we tell you who they are that have lost their labour most?
69	104	18	whose endeavor in the present life hath been wrongly directed, and who think they do the work which is right?					Whose aim in the present life hath been mistaken, and who deem that what they do is right?
69	105	18	These are they who believe not in the signs of their LORD, or that they shall be assembled before him; wherefore their works are vain, and we will not allow them any weight on the day of resurrection.					They are those who believe not in the signs of the Lord, or that they shall ever meet him. Vain, therefore, are their works; and no weight will we allow them on the day of resurrection.
69	106	18	This shall be their reward, namely, hell; for that they have disbelieved, and have held my signs and apostles in derision.					This shall be their reward–Hell.20 Because they were unbelievers, and treated my signs and my Apostles with scorn.	20 The form of this word in the Arabic, with the h in the second syllable and the final m, shews that the word was borrowed from the Hebrew, and not from the Greek or Syriac.
69	107	18	But as for those who believe and do good works, they shall have the gardens of paradise for their abode:					But as for those who believe and do the things that are right, they shall have the gardens of Paradise21 for their abode:	21 Observe in this expression the same admixture of the Semitic and Indo-Persian elements as was noticed above in the identification of Satans and Djinn, verse 48.
69	108	18	they shall remain therein forever; they shall wish for no change therein.					They shall remain therein for ever: they shall wish for no change from it.
69	109	18	Say, If the sea were ink to write the words of my LORD, verily the sea would fail, before the words of my LORD would fail; although we added another sea like unto it as a further supply.					SAY: Should the sea become ink, to write the words of my Lord, the sea would surely fail ere the words of my Lord would fail, though we brought its like in aid.
69	110	18	Say, Verily I am only a man as ye are. It is revealed unto me that your GOD is one only GOD: let him therefore who hopeth to meet his LORD work a righteous work; and let him not make any other to partake in the worship of his LORD.		Kitáb-i-Íqán, part II, paragraph 148, p. 139 link Kitáb-i-Íqán, part II, paragraph 194, p. 178 link	Let him then who hopeth to attain the presence of his Lord work a righteous work. I am but a man like you.		SAY: In sooth I am only a man like you. It hath been revealed to me that your God is one only God: let him then who hopeth to meet his Lord work a righteous work: nor let him give any other creature a share in the worship of his Lord.
58	0	19
58	0	19
58	0	19	CHAPTER XIX.					SURA XIX.1–MARY [LVIII.]	1 Comp. the first 37 verses of this Sura with Sura iii. 35-57 with reference to the different style adopted by Muhammad in the later Suras, probably for the purpose of avoiding the imputation of his being merely a poet, a sorcerer, or person possessed. Sura lii. 29, 30; xxi. 5; lxviii. 2, 51. This Sura is one of the fullest and earliest Koranic Gospel Histories, and was recited to the Nagash or King of Æthiopia, in the presence of the ambassadors of the Koreisch. His. 220; Caussin, i. 392; Sprenger (Life of M.) p. 193.
58	0	19	ENTITLED, MARY;g REVEALED AT MECCA.g	f Several circumstances relating to the Virgin Mary being mentioned in this chapter, her name was pitched upon for the title. g Except the verse of Adoration.				MECCA.–98 Verses
58	0	19	IN THE NAME OF THE MOST MERCIFUL GOD.					In the Name of God, the Compassionate, the Merciful
58	1	19	C. H. Y. A. S.h A COMMEMORATION of the mercy of thy LORD towards his servant Zacharias.i	h See the Prelim. Disc. Sect. III. p. 46, 47. i See chapter 3. p. 36, &c.				KAF. HA. YA. AIN. SAD.2 A recital of thy Lord's mercy to his servant Zachariah;	2 See Sura lxviii. I, p. 32. Golius conjectured that these letters represent coh ya'as, thus he counselled, and that they were added by some Jewish scribe. Sprenger (Journ. of As. Soc. of Bengal, xx. 280) arranges them as Ain, Sad, Kaf, Ha, Ya, and supposes them to be taken from the Arabic words for Aisa (Jesus) of the Nazarenes, King of the Jews. But we can hardly imagine that Muhammad would ascribe such a title to our Lord, and the word which Dr. Sprenger uses for Jews is not the form peculiar to the Koran.
58	2	19	When he called upon his LORD, invoking him in secret,					When he called upon his Lord with secret calling,
58	3	19	and said, O LORD, verily my bones are weakened, and my head is become white with hoariness,					And said: "O Lord, verily my bones are weakened, and the hoar hairs glisten on my head,
58	4	19	and I have never been unsuccessful in my prayers to thee, O LORD.					And never, Lord, have I prayed to thee with ill success.
58	5	19	But now I fear my nephews, who are to succeed after me, for my wife is barren:	j These were his brother’s sons, who were very wicked men, and Zacharias was apprehensive lest, after his death, instead of confirming the people in the true religion, they should seduce them to idolatry.1 And some commentators imagine that he made this prayer in private, lest his nephews should overhear him. 1 Al Beidâwi, Jallalo’ddin.				But now I have fears for my kindred after me;3 and my wife is barren:	3 Lest they should desert the worship of the God of Israel.
58	6	19	wherefore, give me a successor of my own body from before thee; who may be my heir, and may be an heir of the family of Jacob;k and grant, O LORD, that he may be acceptable unto thee.	k viz., In holiness and knowledge; or in the government and superintendence of the Israelites. There are some who suppose it is not the patriarch who is here meant, but another Jacob, the brother of Zacharias, or of Imrân Ebn Mâthân, of the race of Solomon.2 2 Iidem.				Give me, then, a successor as thy special gift, who shall be my heir and an heir of the family of Jacob: and make him, Lord, well pleasing to thee."
58	7	19	And the angel answered him, O Zacharias, verily we bring thee tidings of a son, whose name shall be John;					–"O Zachariah! verily we announce to thee a son,–his name John:
58	8	19	we have not caused any to bear the same name before him.l	l For he was the first who bore the name of John, or Yahya (as the Arabs pronounce it); which fancy seems to be occasioned by the words of St. Luke misunderstood, that none of Zacharias’s kindred was called by that name:3 for otherwise John, or, as it is written in Hebrew, Johanan, was a common name among the Jews. Some expositors avoid this objection, by observing that the original word samiyyan signifies, not only one who is actually called by the same name, but also one who by reason of his possessing the like qualities and privileges, deserves, or may pretend to the same name. 3 Luke i. 61.				That name We have given to none before him."4	4 Ar. Yahia. It may be true that the name in this form had never been given. Otherwise, we have in this passage a misunderstanding of Luke i. 61, as well as ignorance of the Jewish Scriptures. Comp. 2 Kings xxv. 23; 1 Chron. iii. 16; Ezra viii. 12; Jerem. xl. 8. Some commentators try to avoid the difficulty by rendering samiyan, deserving of the name.
58	9	19	Zacharias said, LORD, how shall I have a son, seeing my wife is barren, and I am now arrived at a great age,m and am decrepit?	m The Mohammedan traditions greatly differ as to the age of Zacharias at this time; we have mentioned one already:4 Jallalo’ddin says, he was an hundred and twenty, and his wife ninety-eight; and the Sonna takes notice of several other opinions.				He said: "O my Lord! how when my wife is barren shall I have a son, and when I have now reached old age, failing in my powers?"
58	10	19	The angel said, So shall it be: thy LORD saith, This is easy with me; since I created thee heretofore, when thou wast nothing.					He said: So shall it be. Thy Lord hath said, Easy is this to me, for I created thee aforetime when thou wast nothing."
58	11	19	Zacharias answered, O LORD, give me a sign. The angel replied, Thy sign shall be that thou shalt not speak to men for three nights, although thou be in perfect health.					He said: "Vouchsafe me, O my Lord! a sign." He said: "Thy sign shall be that for three nights, though sound in health, thou speakest not to man."
58	12	19	And he went forth unto his people, from the chamber, and he made signs unto them,n as if he should say, Praise ye God in the morning and in the evening.	n Some say he wrote the following words on the ground.				And he came forth from the sanctuary to his people, and made signs to them to sing praises morn and even.
58	13	19	And we said unto his son, O John, receive the book of the law, with a resolution to study and observe it. And we bestowed on him wisdom, when he was yet a child,					We said: "O John! receive the Book with purpose of heart:"5–and We bestowed on him wisdom while yet a child;	5 Or, with firm resolve. See Sura [xcvii.] iii. 36. The speaker is God.
58	14	19	and mercy from us, and purity of life;o and he was a devout person, and dutiful towards his parents, and was not proud or rebellious.	o Or, as the word also signifies, The love of alms-deeds.				And mercifulness from Ourself, and purity; and pious was he, and duteous to his parents; and not proud, rebellious.
58	15	19	Peace be on him the day whereon he was born, and the day whereon he shall die, and the day whereon he shall be raised to life.					And peace was on him on the day he was born, and the day of his death, and shall be on the day when he shall be raised to life!
58	16	19	And remember in the book of the Koran the story of Mary; when she retired from her family to a place towards the east,p	p viz., To the eastern part of the temple; or to a private chamber in the house, which opened to the east: whence, says al Beidâwi, the Christians pray towards that quarter. There is a tradition, that when the virgin was grown to years of puberty, she used to leave her apartment in the temple, and retire to Zacharias’s house to her aunt, when her courses came upon her; and so soon as she was clean, she returned again to the temple: and that at the time of the angel’s visiting her, she was at her aunt’s on the like occasion, and was sitting to wash herself, in an open place, behind a veil to prevent her being seen.1 But others more prudently suppose the design of her retirement was to pray.2 1 Yahya, Al Beidâwi. 2 Al Zamakh.				And make mention in the Book, of Mary, when she went apart from her family, eastward,6	6 To an eastern chamber in the temple to pray. Or it may mean, to some place eastward from Jerusalem, or from the house of her parents.
58	17	19	and took a veil to conceal herself from them; and we sent our spirit Gabriel unto her, and he appeared unto her in the shape of a perfect man.q	q Like a full-grown but beardless youth. Al Beidâwi, not contented with having given one good reason why he appeared in that form, viz., to moderate her surprise, that she might hear his message with less shyness, adds, that perhaps it might be to raise an emotion in her, and assist her conception.	Some Answered Questions (Chapter 17, within pp. 87-89) link	LCB: And We sent Our Spirit unto her, and He appeared unto her in the shape of a perfect man,		And took a veil to shroud herself from them:7 and we sent our spirit8 to her, and he took before her the form of a perfect man.9	7 Thus the Protev. Jac. c. 12 says that Mary, although at a later period, [greek text] But Wahl, she laid aside her veil. 8 Gabriel. 9 See Sura [lxxxix.] vi. 9.
58	18	19	She said, I fly for refuge unto the merciful God, that he may defend me from thee: if thou fearest him, thou wilt not approach me.					She said: "I fly for refuge from thee to the God of Mercy! If thou fearest Him, begone from me."
58	19	19	He answered, Verily I am the messenger of thy LORD, and am sent to give thee a holy son.					He said: "I am only a messenger of thy Lord, that I may bestow on thee a holy son."
58	20	19	She said, How shall I have a son, seeing a man hath not touched me, and I am no harlot?					She said: "How shall I have a son, when man hath never touched me? and I am not unchaste."
58	21	19	Gabriel replied, So shall it be: thy LORD saith, This is easy with me; and we will perform it, that we may ordain him for a sign unto men, and a mercy from us: for it is a thing which is decreed.					He said: "So shall it be. Thy Lord hath said: 'Easy is this with me;' and we will make him a sign to mankind, and a mercy from us. For it is a thing decreed."
58	22	19	Wherefore she conceived him;r and she retired aside with him in her womb to a distant place;s	r For Gabriel blew into the bosom of her shift, which he opened with his fingers,3 and his breath reaching her womb, caused the conception.4 The age of the Virgin Mary at the time of her conception was thirteen, or, as others say, ten; and she went six, seven, eight, or nine months with him, according to different traditions; though some say the child was conceived at its full growth of nine months, and that she was delivered of him within an hour after.5 3 Yahya. 4 Jallalo’ddin, Al Beidâwi. 5 Al Beidâwi, Yahya. s To conceal her delivery, she went out of the city by night, to a certain mountain.				And she conceived him,10 and retired with him to a far-off place.	10 It is quite clear from this passage, and from verse 36, that Muhammad believed Jesus to have been conceived by an act of the divine will. Comp. Sura [xcvii.] iii. 52; see also note at Sura [xci.] ii. 81.
58	23	19	and the pains of child-birth came upon her near the trunk of a palm-tree.t She said, Would to GOD I had died before this, and had become a thing forgotten, and lost in oblivion.	t The palm to which she fled, that she might lean on it in her travail, was a withered trunk, without any head or verdure, and this happened in the winter season; notwithstanding which it miraculously supplied her with fruits for her refreshment;6 as is mentioned immediately. It has been observed, that the Mohammedan account of the delivery of the Virgin Mary very much resembles that of Latona, as described by the poets,7 not only in this circumstance of their laying hold on a palm-tree8 (though some say Latona embraced an olive-tree, or an olive and a palm, or else two laurels), but also in that of their infants speaking; which Apollo is fabled to have done in the womb.9 6 Iidem, Al Zamakh. 7 Vide Sikii not. in Evang. Infant. p. 9, 21, &c. 8 Homer. Hymn. in Apoll. Callimach. Hymn. in Delum. 9 Callimach. ibid. See Kor. chapter 3, p. 57.	Kitáb-i-Íqán, part I, paragraph 59, p. 56 link	O would that I had died ere this, and been a thing forgotten, forgotten quite!		And the throes came upon her11 by the trunk of a palm. She said: "Oh, would that I had died ere this, and been a thing forgotten, forgotten quite!"	11 Or, the throes urged her to the trunk of, etc.
58	24	19	And he who was beneath her called to her,u saying, be not grieved; now hath GOD provided a rivulet under thee;	u This some imagine to have been the child himself; but others suppose it was Gabriel who stood somewhat lower than she did.10 According to a different reading this passage may be rendered, And he called to her from beneath her, &c. And some refer the pronoun, translated her, to the palm-tree; and then it should be beneath it, &c. 10 Al Beidâwi, Jallalo’ddin.				And one cried to her from below her:12 "Grieve not thou, thy Lord hath provided a streamlet at thy feet:–	12 This was either the Infant which spoke as soon as born, or Gabriel. Comp. Thilo Cod. Apoc. 136-139 on this passage. Beidhawi explains: from behind the palm tree.
58	25	19	and do thou shake the body of the palm-tree, and it shall let fall ripe dates upon thee ready gathered.x	x And accordingly she had no sooner spoken it than the dry trunk revived, and shot forth green leaves, and a head loaded with ripe fruit.				And shake the trunk of the palm-tree toward thee:13 it will drop fresh ripe dates upon thee.	13 See Thilo Cod. Apoc. N. T. p. 138, and the Hist. Nat. Mar. c. 20, which connects similar incidents with the flight into Egypt. Thus also Latona, [greek text], Call. H. in Apoll. and [greek text], H. in Delum.
58	26	19	And eat, and drink, and calm thy mind.y Moreover, if thou see any man, and he question thee,	y Literally, thine eye.				Eat then and drink, and be of cheerful eye:14 and shouldst thou see a man,	14 Or, settle, calm thine eye, refresh thine eye. The birth of a son is still called korrat ol ain.
58	27	19	say, Verily I have vowed a fast unto the Merciful: wherefore I will by no means speak to a man this day.z	z During which she was not to speak to anybody, unless to acquaint them with the reason of her silence: and some suppose she did that by signs.				Say,–Verily, I have vowed abstinence to the God of mercy.–To no one will I speak this day."
58	28	19	So she brought the child to her people, carrying him in her arms. And they said unto her, O Mary, now hast thou done a strange thing:					Then came she with the babe to her people, bearing him. They said, "O Mary! now hast thou done a strange thing!
58	29	19	O sister of Aaron,a thy father was not a bad man, neither was thy mother a harlot.	a Several Christian writers think the Korân stands convicted of a manifest falsehood in this particular, but I am afraid the Mohammedans may avoid the charge;1 as they do by several answers. Some say the Virgin Mary had really a brother named Aaron, who had the same father, but a different mother; others suppose Aaron the brother of Moses is here meant, but say Mary is called his sister, either because she was of the Levitical race (as by her being related to Elizabeth, it should seem she was), or by way of comparison; others say that it was a different person of that name who was contemporary with her, and conspicuous for his good or bad qualities, and that they likened her to him either by way of commendation of of reproach,2 &c. 1 See chapter 3, p. 34, 35. 2 Al Zamakh., Al Beidâwi. Jallalo’ddin, Yahya, &c.	Kitáb-i-Íqán, part I, paragraph 59, p. 57 link	O sister of Aaron! Thy father was not a man of wickedness, nor unchaste thy mother.		O sister of Aaron!15 Thy father was not a man of wickedness, nor unchaste thy mother."	15 The anachronism is probably only apparent. See Sura iii. 1, n. Muhammad may have supposed that this Aaron (or Harun) was the son of Imran and Anna. Or, if Aaron the brother of Moses be meant Mary may be called his sister, either because she was of the Levitical race, or by way of comparison.
58	30	19	But she made signs unto the child to answer them; and they said, How shall we speak to him, who is an infant in the cradle?					And she made a sign to them, pointing towards the babe. They said, "How shall we speak with him who is in the cradle, an infant?"
58	31	19	Whereupon the child said, Verily I am the servant of GOD;b he hath given me the book of the gospel, and hath appointed me a prophet.	b These were the first words which were put into the mouth of JESUS, to obviate the imagination of his partaking of the divine nature, or having a right to the worship of mankind, on account of his miraculous speaking so soon after his birth.3 3 Al Beidâwi, &c.	Kitáb-i-Íqán, part II, paragraph 194, p. 178 link	I am the servant of God.		It said,16 "Verily, I am the servant of God; He hath given me the Book, and He hath made me a prophet;	16 See Sura [cxiv.] v. 109.
58	32	19	And he hath made me blessed, wheresoever I shall be; and hath commanded me to observe prayer, and to give alms, so long as I shall live;					And He hath made me blessed wherever I may be, and hath enjoined me prayer and almsgiving so long as I shall live;
58	33	19	and he hath made me dutiful towards my mother, and hath not made me proud or unhappy.					And to be duteous to her that bare me: and he hath not made me proud, depraved.
58	34	19	And peace be on me the day whereon I was born, and the day whereon I shall die, and the day whereon I shall be raised to life.					And the peace of God was on me the day I was born, and will be the day I shall die, and the day I shall be raised to life."
58	35	19	This was JESUS, the son of Mary; the Word of truth,c concerning whom they doubt.	c This expression may either be referred to JESUS, as the Word of GOD; or to the account just given of him.				This is Jesus, the son of Mary; this is a statement of the truth concerning which they doubt.
58	36	19	It is not meet for GOD, that he should have any son; GOD forbid! When he decreeth a thing, he only saith unto it, Be; and it is.					It beseemeth not God to beget a son. Glory be to Him! when he decreeth a thing, He only saith to it, Be, and it Is.17	17 From the change in the rhyme, and from the more polemical tone of the following five verses, it may be inferred that they were added at a somewhat later period.
58	37	19	And verily GOD is my LORD and your LORD; wherefore, serve him: this is the right way.					And verily, God is my Lord and your Lord; adore Him then. This is the right way.
58	38	19	Yet the sectaries differ among themselves concerning Jesus; but woe be unto those who are unbelievers, because of their appearance at the great day.					But the Sects have fallen to variance among themselves about Jesus: but woe, because of the assembly of a great day, to those who believe not!
58	39	19	Do thou cause them to hear, and do thou cause them to see,d on the day whereon they shall come unto us to be judged: but the ungodly are this day in a manifest error.	d These words are variously expounded; some taking them to express admiration4 at the quickness of those senses in the wicked, at the day of judgment, when they shall plainly perceive the torments prepared for them, though they have been deaf and blind in this life; and others supposing the words contain a threat to the unbelievers, of what they shall then hear and see; or else a command to Mohammed to lay before them the terrors of that day.5 4 See chapter 18, p. 220. 5 Al Beidâwi.	19:39-40 Memorials of the Faithful (within pp. 191-204, Táhirih) link			Make them hear, make them behold the day when they shall come before us! But the offenders this day are in a manifest error.
58	40	19	And do thou forewarn them of the day of sighing, when the matter shall be determined, while they are now sunk in negligence, and do not believe.		19:39-40 (cont.) Memorials of the Faithful (within pp. 191-204, Táhirih) link			Warn them of the day of sighing when the decree shall be accomplished, while they are sunk in heedlessness and while they believe not.
58	41	19	Verily we will inherit the earth, and whatever creatures are therein;e and unto us shall they all return.	e i.e., Alone surviving, when all creatures shall be dead and annihilated. See chapter 15, p. 192.	Selections from the Writings of the Báb (2 Excerpts from the Qayyúmu'l-Asmá, Chapter I, within pp. 42-43) link	cf BWC: ...We, by the leave of God, the All-Wise, inherit the earth and all who are upon it,		Verily, we will inherit the earth and all who are upon it. To us shall they be brought back.
58	42	19	And remember Abraham in the book of the Koran; for he was one of great veracity, and a prophet.					Make mention also in the Book of Abraham; for he was a man of truth, a Prophet.18	18 The title Nabi, prophet, is used of Abraham, Isaac, and Jacob, as depositaries of the worship of the one true God, but with a mission restricted to their own families; whereas Houd, Saleh, Shoaib, etc., are designated as (Resoul) apostles and envoys, charged with a more extended mission to the tribes of Arabia. In Moses, Jesus, and Muhammad, etc., are united the office and gift both of prophet (nabi) and apostle (resoul).
58	43	19	When he said unto his father, O my father,f why dost thou worship that which heareth not, neither seeth, nor profiteth thee at all?	f See chapter 6, p. 95, &c.				When he said to his Father, "O my Father! why dost thou worship that which neither seeth nor heareth, nor profiteth thee aught?
58	44	19	O my father, verily a degree of knowledge hath been bestowed on me, which hath not been bestowed on thee: wherefore follow me; I will lead thee into an even way.					O my Father! verily now hath knowledge come to me which hath not come to thee. Follow me therefore–I will guide thee into an even path.
58	45	19	O my father, serve not Satan; for Satan was rebellious unto the Merciful.					O my Father! worship not Satan, for Satan is a rebel against the God of Mercy.
58	46	19	O my father, verily I fear lest a punishment be inflicted on thee from the Merciful, and thou become a companion of Satan.					O my Father! indeed I fear lest a chastisement from the God of Mercy light upon thee, and thou become Satan's vassal."
58	47	19	His father answered, Dost thou reject my gods, O Abraham? If thou forbear not, I will surely stone thee: wherefore leave me for a long time.					He said, "Castest thou off my Gods, O Abraham? If thou forbear not, I will surely stone thee. Begone from me for a length of time."
58	48	19	Abraham replied, Peace be on thee: I will ask pardon for thee of my LORD; for he is gracious unto me.					He said, "Peace be on thee! I will pray my Lord for thy forgiveness, for he is gracious to me:
58	49	19	And I will separate myself from you, and from the idols which ye invoke besides GOD; and I will call upon my LORD; it may be that I shall not be unsuccessful in calling on my LORD, as ye are in calling upon them.					But I will separate myself from you, and the gods ye call on beside God, and on my Lord will I call. Haply, my prayers to my Lord will not be with ill success."
58	50	19	And when he had separated himself from them, and from the idols which they worshipped besides GOD,g we gave him Isaac and jacob; and we made each of them a prophet,	g By flying to Harrân, and thence to Palestine.				And when he had separated himself from them and that which they worshipped beside God, we bestowed on him Isaac and Jacob, and each of them we made a prophet:
58	51	19	and we bestowed on them, through our mercy, the gift of prophecy, and children and wealth; and we caused them to deserve the highest commendations.h	h Literally, We granted them a lofty tongue of truth.				And we bestowed gifts on them in our mercy, and gave them the lofty tongue of truth."19	19 Made them to be highly praised. Beidh.
58	52	19	And remember Moses in the book of the Koran: for he was sincerely upright, and was an apostle and a prophet.					And commemorate Moses in "the Book;" for he was a man of purity: moreover he was an Apostle, a Prophet:
58	53	19	And we called unto him from the right side of Mount Sinai, and caused him to draw near, and to discourse privately with us.i	i Or, as some expound it, And we raise him on high; for, say they, he was raised to so great an elevation, that he heard the creaking of the pen writing on the table of GOD’S decrees.1 1 Idem.				From the right side of the mountain we called to him, and caused him to draw nigh to us for secret converse:
58	54	19	And we gave him, through our mercy, his brother Aaron a prophet, for his assistant.					And we bestowed on him in our mercy his brother Aaron, a Prophet.
58	55	19	Remember also Ismael in the same book; for he was true to his promise,j and was an apostle, and a prophet.	j Being celebrated on that account; and particularly for his behaving with that resignation and constancy which he had promised his father, on his receiving GOD’S command to sacrifice him;2 for the Mohammedans say it was Ismael, and not Isaac, whom he was commanded to offer. 2 Idem.				And commemorate Ismael in "the Book;" for he was true to his promise, and was an Apostle, a Prophet;
58	56	19	And he commanded his family to observe prayer, and to give alms; and he was acceptable unto his LORD.					And he enjoined prayer and almsgiving on his people, and was well pleasing to his Lord.
58	57	19	And remember Edrisk in the same book; for he was a just person, and a prophet:	k Or Enoch, the great-grandfather of Noah, who had that surname from his great knowledge; for he was favoured with no less than thirty books of divine revelations, and was the first who wrote with a pen, and studied the sciences of astronomy and arithmetic, &c.3 3 Idem, Jallalo’ddin, &c. The learned Bartolocci endeavours to show, from the testimonies of the ancient Jews, that Enoch, surnamed Edris, was a very different person from the Enoch of Moses, and many ages younger.4 4 Bartol. Bibl. Rabb. part 2, p. 845. 5 Iidem, Abulfeda.	19:57-58 Tablets of Bahá’u’lláh Revealed After the Kitáb-i-Aqdas (Lawh-i-Hikmat (Tablet of Wisdom), within pp. 135-152) link	BWC: And commemorate Ídrís in the Book; for he was a man of truth, a Prophet;		And commemorate Edris20 in "the Book;" for he was a man of truth, a Prophet:	20 Enoch. Beidhawi derives the name Edris from the Ar. darasa, to search out, with reference to his knowledge of divine mysteries. The Heb. Enoch, in like manner, means initiated.
58	58	19	and we exalted him to a high place.l	l Some understand by this the honour of the prophetic office, and his familiarity with GOD; but others suppose his translation is here meant: for they say that he was taken up by GOD into heaven at the age of three hundred and fifty, having first suffered death, and been restored to life; and that he is now alive in one of the seven heavens, or in paradise.5 5 Iidem, Abulfeda.	19:57-58 (cont.) Tablets of Bahá’u’lláh Revealed After the Kitáb-i-Aqdas (Lawh-i-Hikmat (Tablet of Wisdom), within pp. 135-152) link	BWC: And we uplifted him to a place on high.		And we uplifted him to a place on high.21	21 Comp. Gen. v. 24, and the tract Derek Erez in Midr. Jalkut, c. 42, where Enoch is reckoned among the nine according to other Talmudists, thirteen (Schroeder's Talm. und Rabb. Judenthum)–individuals who were exempted from death and taken straight to Paradise. It should be observed that both here and Sura xxi. 85, Edris is named after Ismael.
58	59	19	These are they unto whom GOD hath been bounteous, of the prophets of the posterity of Adam, and of those whom we carried in the ark with Noah; and of the posterity of Abraham, and of Israel, and of those whom we have directed and chosen. When the signs of the Merciful were read unto them, they fell down, worshipping, and wept:					These are they among the prophets of the posterity of Adam, and among those whom we bare with Noah, and among the posterity of Abraham and Israel, and among those whom we have guided and chosen, to whom God hath shewed favour. When the signs of the God of Mercy were rehearsed to them, they bowed them down worshipping and weeping.
58	60	19	but a succeeding generation have come after them, who neglect prayer, and follow their lusts; and they shall surely fall into evil:					But others have come in their place after them: they have made an end of prayer, and have gone after their own lusts; and in the end they shall meet with evil:–
58	61	19	except him who repenteth, and believeth, and doth that which is right; these shall enter paradise, and they shall not in the least be wronged:					Save those who turn and believe and do that which is right, these shall enter the Garden, and in nought shall they be wronged:
58	62	19	gardens of perpetual abode shall be their reward, which the Merciful hath promised unto his servants, as an object of faith; for his promise will surely come to be fulfilled.					The Garden of Eden, which the God of Mercy hath promised to his servants, though yet unseen:22 for his promise shall come to pass:	22 Maracci and Beidhawi, in absentid. Sale, as an object of faith. Beidhawi ad f. in reward for their secret faith. Ullmann für die verborgene Zukunft.
58	63	19	Therein shall they hear no vain discourse, but peace;m and their provision shall be prepared for them therein morning and evening.	m i.e., Words of peace and comfort; or the salutations of the angels,1 &c. 1 See chapter 10, p. 151.				No vain discourse shall they hear therein, but only "Peace;" and their food shall be given them at morn and even:
58	64	19	This is paradise, which we will give for an inheritance unto such of our servants as shall be pious.					This is the Paradise which we will make the heritage of those our servants who fear us.
58	65	19	We descend not from heaven, unless by the command of thy LORD: unto him belongeth whatsoever is before us, and whatsoever is behind us, and whatsoever is in the intermediate space; neither is thy LORD forgetful of thee.n	n These are generally supposed to have been the words of the angel Gabriel, in answer to Mohammed’s complaint for his long delay of fifteen, or, according to another tradition, of forty days, before he brought him instructions what solution he should give to the questions which had been asked him concerning the sleepers, Dhu’lkarnein, and the spirit.2 Others, however, are of opinion that they are the words which the godly will use at their entrance into paradise; and that their meaning is, We take up our abode here at the command and through the mercy of God alone, who ruleth all things, past, future, and present; and who is not forgetful of the works of his servants.3 2 See before, p. 118, 119. 3 Al Beidâwi.				We23 come not down from Heaven but by thy Lord's command. His, whatever is before us and whatever is behind us, and whatever is between the two! And thy Lord is not forgetful,–	23 This verse is to be understood as an answer on the part of Gabriel to Muhammad's complaints of the long intervals between the revelations.
58	66	19	He is the LORD of heaven and earth, and of whatsoever is between them: wherefore worship him, and be constant in his worship. Dost thou know any named like him?o	o That is, Deserving, or having a right to the name and attributes of GOD.				Lord of the Heavens and of the Earth, and of all that is between them! Worship Him, then, and abide thou steadfast in his worship. Knowest thou any other of the same name?24	24 The idolaters called their deities Gods, but as Polytheists were unused to the singular Allah, God.
58	67	19	Man saith,p After I shall have been dead, shall I really be brought forth alive from the grave?	p Some suppose a particular person is here meant, namely, Obba Ebn Khalf.4 4 See chapter 16, p. 195.				Man saith: "What! after I am dead, shall I in the end be brought forth alive?"
58	68	19	Doth not man remember that we created him heretofore, when he was nothing?					Doth not man bear in mind that we made him at first, when he was nought?
58	69	19	But by thy LORD we will surely assemble them and the devils to judgment;q then will we set them round about hell on their knees:	q It is said that every infidel will appear, at the day judgment, chained to the devil who seduced him.5 5 Al Beidâwi.				And I swear by thy Lord, we will surely gather together them and the Satans: then will we set them on their knees round Hell:
58	70	19	afterwards we will draw forth from every sect such of them as shall have been a more obstinate rebel against the Merciful;r	r Hence, says al Beidâwi, it appears that GOD will pardon some of the rebellious people. But perhaps the distinguishing the unbelievers into different classes, in order to consign them to different places and degrees of torment, is here meant.				Then will we take forth from each band those of them who have been stoutest in rebellion against the God of Mercy:
58	71	19	and we best know which of them are more worthy to be burned therein.s	s viz., The more obstinate and perverse, and especially the heads of sects, who will suffer double punishment for their own errors and their seducing of others.				Then shall we know right well to whom its burning is most due:
58	72	19	There shall be none of you but shall approach near the same:t this is an established decree with thy LORD.	t For the true believers must also pass by or through hell, but the fire will be damped and the flames abated, so as not to hurt them, though it will lay hold on the others. Some, however, suppose that the words intend no more than the passage over the narrow bridge, which is laid over hell.6 6 Idem. See the Prelim. Disc. Sect. IV. p. 71.				No one is there of you who shall not go down unto it25–This is a settled decree with thy Lord–	25 Even the pious on their way to Paradise are to pass the confines of Hell.
58	73	19	Afterwards we will deliver those who shall have been pious, but we will leave the ungodly therein on their knees.					Then will we deliver those who had the fear of God, and the wicked will we leave in it on their knees.
58	74	19	When our manifest signs are read unto them, the infidels say unto the true believers, Which of the two parties is in the more eligible condition, and formeth the more excellent assembly?u	u viz., Of us, or of you. When the Koreish were unable to produce a composition to equal the Korân, they began to glory in their wealth and nobility, valuing themselves highly on that account, and despising the followers of Mohammed.				And when our clear signs are rehearsed to them, the infidels say to those who believe: "Which of the two parties26 is in the best plight? and which is the most goodly company?"	26 The Koreisch, or the Muslims.
58	75	19	But how many generations have we destroyed before them, which excelled them in wealth, and in outward appearance?					But how many generations have we brought to ruin before them, who surpassed them in riches and in splendour!
58	76	19	Say, Whosoever is in error, the Merciful will grant him a long and prosperous life,					SAY: As to those who are in error, the God of Mercy will lengthen out to them a length of days
58	77	19	until they see that with which they are threatened, whether it be the punishment of this life, or that of the last hour; and hereafter they shall know who is in the worse condition, and the weaker in forces.					Until they see that with which they are threatened, whether it be some present chastisement, or whether it be "the Hour," and they shall then know which is in the worse state, and which the more weak in forces:
58	78	19	GOD shall more fully direct those who receive direction;					But God will increase the guidance of the already guided.
58	79	19	and the good works which remain forever are better in the sight of thy LORD than worldly possessions, in respect to the reward, and more eligible in respect to the future recompense.					And good works which abide, are in thy Lord's sight better in respect of guerdon, and better in the issue than all worldly good.
58	80	19	Hast thou seen him who believeth not in our signs, and saith, I shall surely have riches and children bestowed on me?x	x This passage was revealed on account of al As Ebn Wayel, who being indebted to Khabbâb, when he demanded the money, refused to pay it, unless he would deny Mohammed; to which proposal Khabbâb answered, that he would never deny that prophet, neither alive, nor dead, nor when he should be raised to life at the last day; therefore replied al As, when thou art raised again, come to me, for I shall then have abundance of riches, and children, and I will pay you.1 1 Idem, Jallalo’ddin.				Hast thou marked him who believeth not in our signs, and saith, "I shall surely have riches and children bestowed upon me?"
58	81	19	Is he acquainted with the secrets of futurity; or hath he received a covenant from the Merciful that it shall be so?					Hath he mounted up into the secrets of God? Hath he made a compact with the God of Mercy?
58	82	19	By no means. We will surely write down that which he saith; and increasing we will increase his punishment;					No! we will certainly write down what he saith, and will lengthen the length of his chastisement:
58	83	19	and we will be his heir as to that which he speaketh of,y and on the last day he shall appear before us alone and naked.	y i.e., He shall be obliged to leave all his wealth and his children behind him at his death.				And we will inherit what he spake of, and he shall come before us all alone.
58	84	19	They have taken other gods, besides GOD, that they may be a glory unto them.					They have taken other gods beside God to be their help.27	27 Or, glory, strength.
58	85	19	By no means. Hereafter shall they deny their worship;z and they shall become adversariesa unto them.	z viz., At the resurrection; when the idolaters shall disclaim their idols, and the idols their worshippers, and shall mutually accuse one another.2 2 See chapter 6, p. 90; chapter 10, p. 152, 153, &c. a Or, the contrary; that is to say, a disgrace instead of an honour.				But it shall not be. Those gods will disavow their worship and will become their enemies.
58	86	19	Dost thou not see that we send the devils against the infidels, to incite them to sin by their instigations?					Seest thou not that we send the Satans against the Infidels to urge them into sin?
58	87	19	Wherefore be not in haste to call down destruction upon them; for we number unto them a determined number of days of respite.					Wherefore be not thou in haste with them;28 for a small number of days do we number to them.	28 To call down judgments upon them.
58	88	19	On a certain day we will assemble the pious before the Merciful in an honourable manner, as ambassadors come into the presence of a prince:					One day we will gather the God-fearing before the God of Mercy with honours due:29	29 As ambassadors come into the presence of a prince. Sale. This is implied in the original.
58	89	19	but we will drive the wicked into hell, as cattle are driven to water:					But the sinners will we drive unto Hell, like flocks driven to the watering.
58	90	19	they shall obtain no intercession, except he only who hath received a covenant from the Merciful.b	b That is, except he who shall be a subject properly disposed to receive that favour, by having possessed Islâm. Or, the words may also be translated, according to another exposition, They shall not obtain the intercession of any, except the intercession of him, &c. Or else, None shall be able to make intercession for others, except he who shall have received a covenant (or permission) from God; i.e., who shall be qualified for that office by faith, and good works, according to GOD’s promise, or shall have special leave given him by GOD for that purpose.3 3 Al Beidâwi. See chapter 2, p. 28, &c.				None shall have power to intercede, save he who hath received permission at the hands of the God of Mercy.
58	91	19	They say, The Merciful hath begotten issue. Now have ye uttered an impious thing:					They say: "The God of Mercy hath gotten offspring." Now have ye done a monstrous thing!
58	92	19	it wanteth little but that on occasion thereof the heavens be rent, and the earth cleave in sunder, and the mountains be overthrown and fall,		Selections from the Writings of the Báb (3 Excerpts from the Persian Bayán, II. 6, pp. 102-103) link	BWC: Almost might the heavens be rent and the earth be cleft asunder and the mountains fall down in fragments.		Almost might the very Heavens be rent thereat, and the Earth cleave asunder, and the mountains fall down in fragments,
58	93	19	for that they attribute children unto the Merciful; whereas it becometh not GOD to beget children.					That they ascribe a son to the God of Mercy, when it beseemeth not the God of Mercy to beget a son!
58	94	19	Verily there is none in heaven or on earth but shall approach the Merciful as his servant. He encompasseth them by his knowledge and power, and numbereth them with an exact computation:					Verily there is none in the Heavens and in the Earth but shall approach the God of Mercy as a servant. He hath taken note of them, and numbered them with exact numbering:
58	95	19	and they shall all come unto him on the day of resurrection, destitute both of helpers and followers.					And each of them shall come to Him, on the day of Resurrection, singly:
58	96	19	But as for those who believe and do good works, the Merciful will bestow on them love.c	c viz., The love of GOD and all the inhabitants of heaven. Some suppose this verse was revealed to comfort the Moslems who were hated and despised at Mecca, on account of their faith, by the promise of their gaining the love and esteem of mankind in a short time.				But love will the God of Mercy vouchsafe to those who believe and do the things that be right.
58	97	19	Verily we have rendered the Koran easy for thy tongue, that thou mayest thereby declare our promises unto the pious, and mayest thereby denounce threats unto contentious people.					Verily we have made this Koran easy and in thine own tongue, that thou mayest announce glad tidings by it to the God-fearing, and that thou mayest warn the contentious by it.
58	98	19	And how many generations have we destroyed before them? Dost thou find one of them remaining? Or dost thou hear so much as a whisper concerning them?		Memorials of the Faithful (within pp. 9-13, Mullá ‘Alí-Akbar) link	cf. MG: No cry shalt thou hear from them, nor a whisper even.		How many generations have we destroyed before them! Canst thou search out one of them? or canst thou hear a whisper from them?
55	0	20
55	0	20
55	0	20	CHAPTER XX.					SURA XX.1–TA. HA. [LV.]	1 The first 14 or 16 verses of this Sura are said to have induced Omar to embrace Islam (His. 226. Ibn Sâd, i. and v. Comp. Weil, p. 60. Causs. i. 396 ff.) in the sixth year before the Hejira.
55	0	20	ENTITLED, T. H.;d REVEALED AT MECCA.	d The signification of these letters, which being prefixed to the chapter are therefore taken for the title, is uncertain.1 Some, however, imagine they stand for Ya rajol, i.e. O man! which interpretation, seeming not easily to be accounted for from the Arabic, is by a certain tradition deduced from the Ethiopic:2 or for Ta, i.e. tread; telling us that Mohammed, being employed in watching and prayer the night this passage was revealed, stood on one foot only, but was hereby commanded to ease himself by setting both feet to the ground. Others fancy the first letter stands for Tûba, beatitude; and the latter for Hawiyat, the name of the lower apartment of hell. Tah is also an interjection commanding silence, and may properly enough be used in this place. 1 See the Prelim. Disc. Sect. III. p. 46, &c. 2 Moham. Ebn Abd al Baki, ex trad. Acremæ Ebn Abi Sofian.				MECCA.–135 Verses
55	0	20	IN THE NAME OF THE MOST MERCIFUL GOD.					In the Name of God, the Compassionate, the Merciful
55	1	20	T. H. WE have not sent down the Koran unto thee, that thou shouldest be unhappy;e	e Either by reason of thy zealous solicitude for the conversion of the infidels, or thy fatiguing thyself by watching and other religious exercises; for, it seems, the Koreish urged the extraordinary fatigues he underwent in those respects, as the consequence of his having left their religion.3 3 Al Beidâwi.				TA. HA.2 Not to sadden thee have we sent down this Koran to thee,	2 Freytag supposes these letters to mean, Hush! but see Sura lxviii. 1, p. 32.
55	2	20	but for an admonition unto him who feareth God:					But as a warning for him who feareth;
55	3	20	being sent down from him who created the earth, and the lofty heavens.					It is a missive from Him who hath made the earth and the lofty heavens!
55	4	20	The Merciful sitteth on his throne:					The God of Mercy sitteth on his throne:
55	5	20	unto him belongeth whatsoever is in heaven and on earth, and whatsoever is between them, and whatsoever is under the earth.					His, whatsoever is in the heavens and whatsoever is in the earth, and whatsoever is between them both, and whatsoever is beneath the humid soil!
55	6	20	If thou pronounce thy prayers with a loud voice, know that it is not necessary in respect to God; for he knoweth that which is secret, and what is yet more hidden.					Thou needest not raise thy voice:3 for He knoweth the secret whisper, and the yet more hidden.	3 Lit. if thou raise thy voice.
55	7	20	GOD! there is no GOD but he, he hath most excellent names.f	f See chapter 7, p. 123, and chapter 17, p. 216.				God! There is no God but He! Most excellent His titles!
55	8	20	Hast thou been informed of the history of Moses?g	g The relation of the story of Moses, which takes up the greatest part of this chapter, was designed to encourage Mohammed, by his example, to discharge the prophetic office with firmness of mind, as being assured of receiving the like assistance from GOD: for it is said this chapter was one of the first that were revealed.4 4 Idem.				Hath the history of Moses reached thee?
55	9	20	When he saw fire, and said unto his family, Tarry ye here; for I perceive fire:					When he saw a fire, and said to his family, "Tarry ye here, for I perceive a fire:
55	10	20	peradventure I may bring you a brand thereout, or may find a direction in our way by the fire.h	h The commentators say, that Moses having obtained leave of Shoaib, or Jethro, his father-in-law, to visit his mother, departed with his family from Midian towards Egypt; but coming to the valley of Towa, wherein Mount Sinai stands, his wife fell in labour, and was delivered of a son, in a very dark and snowy night; he had also lost his way, and his cattle were scattered from him; when on a sudden he saw a fire by the side of a mountain, which on his nearer approaching he found burning in a green bush.1 1 Idem.				Haply I may bring you a brand from it, or find at the fire a guide."4	4 Lit. guidance. Moses had lost his way, say the Commentators, when journeying to Egypt to visit his mother.
55	11	20	And when he was come near unto it, a voice called unto him, saying, O Moses,					And when he came to it, he was called to, "O Moses!
55	12	20	verily I am thy LORD: wherefore put off thy shoes;i for thou art in the sacred valley Towa.	i This was a mark of humility and respect: though some fancy there was some uncleanness in the shoes themselves, because they were made of the skin of an ass not dressed.2 2 Idem.				Verily, I am thy Lord:. therefore pull off thy shoes: for thou art in the holy valley of Towa.
55	13	20	And I have chosen thee; therefore hearken with attention unto that which is revealed unto thee.					And I have chosen thee: hearken then to what shall be revealed.
55	14	20	Verily I am GOD; there is no god besides me; wherefore worship me, and perform thy prayer in remembrance of me.					Verily, I am God: there is no God but me: therefore worship me, and observe prayer for a remembrance of me.
55	15	20	Verily the hour cometh: I will surely manifest the same,					Verily the hour is coming:–I all but manifest it–
55	16	20	that every soul may receive its reward for that which it hath deliberately done.					That every soul may be recompensed for its labours.
55	17	20	Let not him who believeth not therein, and who followeth his lust, prevent thee from believing in the same, lest thou perish.					Nor let him who believeth not therein and followeth his lust, turn thee aside from this truth, and thou perish.
55	18	20	Now what is that in thy right hand, O Moses?					Now, what is that in thy right hand, O Moses?"
55	19	20	He answered, It is my rod whereon I lean, and with which I beat down leaves for my flock; and I have other uses for it.j	j As to drive away wild beasts from my flock, to carry my bottle of water on, to stick up and hang my upper garment on to shade me from the sun; and several other uses enumerated by the commentators.				Said he, "It is my staff on which I lean, and with which I beast down leaves for my sheep, and I have other uses for it."
55	20	20	God said unto him, Cast it down, O Moses.					He said, "Cast it down, O Moses!"
55	21	20	And he cast it down, and behold, it became a serpent,k which ran about.	k Which was at first no bigger than the rod, but afterwards swelled to a prodigious size.3 3 Idem.				So he cast it down, and lo! it became a serpent that ran along.
55	22	20	God said, Take hold on it, and fear not:l we will reduce it to its former condition.	l When Moses saw the serpent move about with great nimbleness, and swallow stones and trees, he was greatly terrified, and fled from it; but recovering his courage at these words of GOD, he had the boldness to take the serpent by the jaws.4 4 Idem.				He said, "Lay hold on it, and fear not: to its former state will we restore it."
55	23	20	And put thy right hand under thy left arm: it shall come forth white,m without any hurt. This shall be another sign:	m See chapter 7, p. 116.	The Secret of Divine Civilization, p. 51 link			"Now place thy right hand to thy arm-pit: it shall come forth white, but unhurt:–another sign!–
55	24	20	that we may show thee some of our greatest signs.					That We may shew thee the greatest of our signs.
55	25	20	Go unto Pharaoh: for he is exceedingly impious.					Go to Pharaoh, for he hath burst all bounds."
55	26	20	Moses answered, LORD, enlarge my breast,					He said, "O my Lord! enlarge my breast for me,
55	27	20	and make what thou hast commanded me easy unto me:					And make my work easy for me,
55	28	20	and loose the knot of my tongue,					And loose the knot of my tongue,5	5 The Muhammadan Commentators tell how Moses when a child burnt his tongue with a live coal. The same story is found in Midr. Jalkut on Ex. c. 166, and in Shalsheleth Hakabalah, p. 5, b. Ed. Amsterd.
55	29	20	that they may understand my speech.n	n For Moses had an impediment in his speech, which was occasioned by the following accident. Pharaoh one day carrying him in his arms, when a child, he suddenly laid hold of his bear, and plucked it in a very rough manner, which put Pharaoh into such a passion, that he ordered him to be put to death: but Asia, his wife, representing to him that he was but a child, who could not distinguish between a burning coal and a ruby, he ordered the experiment to be made; and a live coal and a ruby being set before Moses, he took the coal and put it into his mouth, and burnt his tongue; and thereupon he was pardoned. This is a Jewish story a little altered.5 5 Vide Shalsh. Hakkab, p. 11.				That they may understand my speech.
55	30	20	And give me a counselloro of my family,	o The Arabic word is Wazîr, which signifies one who has the chief administration of affairs under a prince.				And give me a counsellor6 from among my family,	6 Lit vizir.
55	31	20	namely, Aaron my brother.					Aaron my brother;
55	32	20	Gird up my loins by him,					By him gird up my loins,7	7 Or, strengthen my back.
55	33	20	and make him my colleague in the business:					And make him a colleague in my work,
55	34	20	that we may praise thee greatly, and may remember thee often;					That we may praise thee oft and oft remember thee,
55	35	20	for thou regardest us.					For thou regardest us."
55	36	20	God replied, Now hast thou obtained thy request, O Moses:					He said, "O Moses, thou hast obtained thy suit:
55	37	20	and we have heretofore been gracious unto thee, another time;					Already, at another time, have we showed thee favour,
55	38	20	when we revealed unto thy mother that which was revealed unto her,p	p The commentators are not agreed by what means this revelation was made; whether by private inspiration, by a dream, by a prophet, or by an angel.				When we spake unto thy mother what was spoken:
55	39	20	saying, Put him into the ark, and cast him into the river and the river shall throw him on the shore; and my enemy and his enemy shall take him and bring him up;q and I bestowed on thee love from me,r	q The commentators say, that his mother accordingly made an ark of the papyrus, and pitched it, and put in some cotton; and having laid the child therein, committed it to the river, a branch of which went into Pharaoh’s garden: that the stream carried the ark thither into a fishpond, at the head of which Pharaoh was then sitting, with his wife Asia, the daughter of Mozahem; and that the king, having commanded it to be taken up and opened, and finding in it a beautiful child, took a fancy to it, and ordered it to be brought up.1 Some writers mention a miraculous preservation of Moses before he was put into the ark; and tell us, that his mother having hid him from Pharaoh’s officers in an oven, his sister, in her mother’s absence, kindled a large fire in the oven to heat it, not knowing the child was there, but that he was afterwards taken out unhurt.2 1 Al Beidâwi. 2 Abulfeda, &c. r That is, I inspired the love of thee into the hearts of those who saw thee, and particularly into the heart of Pharaoh.				'Cast him into the ark:8 then cast him on the sea [the river], and the sea shall throw him on the shore: and an enemy to me and an enemy to him shall take him up.' And I myself have made thee an object of love,	8 The form of the word in the original is not the pure Hebraic, but the later Rabbinic form.
55	40	20	that thou mightest be bred up under my eye.					That thou mightest be reared in mine eye.
55	41	20	When thy sister went and said, Shall I bring you unto one who will nurse the child?s So we returned thee unto thy mother, that her mind might be set at ease, and that she might not be afflicted. And thou slewest a soul, and we delivered thee from trouble;t and we proved thee by several trials:u	s The Mohammedans pretend that several nurses were brought, but the child refused to take the breast of any, till his sister Miriam, who went to learn news of him, told them she would find a nurse, and brought his mother.3 3 Al Beidâwi. t Moses killed an Egyptian, in defence of an Israelite, and escaped the danger of being punished for it, by flying to Midian, which was eight days’ journey distant from Mesr.4 The Jews pretend he was actually imprisoned for the fact, and condemned to be beheaded, but that, when he should have suffered, his neck became as hard as ivory, and the sword rebounded on the executioner.5 4 Idem. 5 Shalsh Hakkab. p. 11. u For he was obliged to abandon his country and his friends, and to travel several days, in great terror and want of necessary provisions, to seek a refuge among strangers; and was afterwards forced to serve for hire, to gain a livelihood.				When thy sister went and said, 'Shall I shew you one who will nurse him?'9 Then We returned thee to thy mother that her eye might be cheered, and that she might not grieve. And when thou slewest a person, We delivered thee from trouble, and We tried thee with other trial.	9 See Sura [lxxix.] xxviii. 11, 12.
55	42	20	and afterwards thou didst dwell some yearsx among the inhabitants of Madian. Then thou camest hither according to our decree, O Moses;	x i.e., Ten.6 6 Al Beidâwi.				For years didst thou stay among the people of Midian; then camest thou hither by my decree, O Moses:
55	43	20	and I have chosen thee for myself;					And I have chosen thee for Myself.
55	44	20	wherefore go thou and thy brothery with my signs; and be not negligent in remembering me.	y Aaron being by this time come out to meet his brother, either by divine inspiration, or having notice of his design to return to Egypt.7 7 Idem.				Go thou and thy brother with my signs and be not slack to remember me.
55	45	20	Go ye unto Pharaoh, for he is excessively impious:					Go ye to Pharaoh, for he hath burst all bounds:
55	46	20	and speak mildly unto him; peradventure he will consider, or will fear our threats.		The Secret of Divine Civilization, p. 53 link	Speak ye to him with gentle speech.		But speak ye to him with gentle speech; haply he will reflect or fear."
55	47	20	They answered, O LORD, verily we fear lest he be precipitately violent against us, or lest he transgress more exorbitantly.					They said, "O our Lord! truly we fear lest he break forth against us, or act with exceeding injustice."
55	48	20	God replied, Fear not; for I am with you: I will hear and will see.					He said, "Fear ye not, for I am with you both. I will hearken and I will behold.
55	49	20	Go ye therefore unto him, and say, Verily we are the messengers of thy LORD: wherefore send the children of Israel with us, and do not afflict them. Now are we come unto thee with a sign from thy LORD: and peace be upon him who shall follow the true direction.					Go ye then to him and say, 'Verily we are Sent ones of thy Lord; send therefore the children of Israel with us and vex them not: now are we come to thee with signs from thy Lord, and, Peace shall be on him who followeth the right guidance.
55	50	20	Verily it hath been revealed unto us, that a punishment shall be inflicted on him who shall charge us with imposture, and shall turn back.					For now hath it been revealed to us, that chastisement shall be on him who chargeth with falsehood, and turneth him away."'
55	51	20	And when they had delivered their message, Pharaoh said, Who is your LORD, O Moses?					And he said, "Who is your Lord, O Moses?"
55	52	20	He answered, Our LORD is he who giveth all things: he hath created them, and directeth them by his providence.					He said, "Our Lord is He who hath given to everything its form and then guideth it aright."
55	53	20	Pharaoh said, What therefore is the condition of the former generations?z	z viz., As to happiness or misery after death.				"But what," said he, "was the state of generations past?"10	10 What is their condition after their death as to happiness or misery. Beidh. whom Sale follows. But the word state, which Mar. renders mens, refers rather to their creed. "How," enquires Pharaoh, "do you explain the fact that the generations of men have always practised a different worship?"
55	54	20	Moses answered, The knowledge thereof is with my LORD, in the book of his decrees: my LORD erreth not, neither doth he forget.					He said, "The knowledge thereof is with my Lord in the Book of his decrees. My Lord erreth not, nor forgetteth.
55	55	20	It is he who hath spread the earth as a bed for you, and hath made you paths therein; and who sendeth down rain from heaven, whereby we cause various kinds of vegetables to spring forth:					He hath spread the earth as a bed, and hath traced out paths for you therein, and hath sent down rain from Heaven, and by it we bring forth the kinds11 of various herbs:	11 Lit. pairs.
55	56	20	saying, Eat of part, and feed your cattle with other part thereof. Verily herein are signs unto those who are endued with understanding.					–'Eat ye, and feed your cattle.' Of a truth in this are signs unto men endued with understanding.
55	57	20	Out of the ground have we created you; and to the same will we cause you to return, and we will bring you forth from thence another time.		Summons of the Lord of Hosts (Súriy-i-Mulúk, paragraph 107) link	From it (earth) have We created you, and unto it will We return you, and out of it will We bring you forth a second time.		From it have we created you, and into it will we return you, and out of it will we bring you forth a second time."12	12 The Midrasch Tanchumah on Ex. vii. gives a very similar dialogue between Pharaoh and Moses.
55	58	20	And we showed Pharaoh all our signs which we had empowered Moses to perform: but he accused him of imposture, and refused to believe;					And we shewed him all our signs: but he treated them as falsehoods, and refused to believe.
55	59	20	and he said, Art thou come unto us that thou mayest dispossess us of our land by the enchantments, O Moses?					He said, "Hast thou come, O Moses, to drive us from our land by thine enchantments?
55	60	20	Verily we will meet thee with the like enchantments; wherefore fix an appointment between us and thee; we will not fail it, neither shalt thou, in an equal place.					Therefore will we assuredly confront thee with like enchantments: so appoint a meeting between us and you–we will not fail it, we, and do not thou–in a place alike for both."
55	61	20	Moses answered, Let your appointment be on the day of your solemn feast;a and let the people be assembled in open day.	a Which was probably the first day of their new year.				He said, "On the feast day13 be your meeting, and in broad daylight let the people be assembled."	13 Lit. the day of ornament.
55	62	20	And Pharaoh turned away from Moses, and gathered together the most expert magicians to execute his stratagem; and then came to the appointment.					And Pharaoh turned away, and collected his craftsmen and came.
55	63	20	Moses said unto them, Woe be unto you! do not devise a lie against GOD,b	b By saying the miracles performed in his name are the effects of magic.				Said Moses to them, "Woe to you! devise not a lie against God:
55	64	20	lest he utterly destroy you by some judgment: for he shall not prosper who deviseth lies.					For then will he destroy you by a punishment. They who have lied have ever perished."
55	65	20	And the magicians disputed concerning their affair among themselves, and discoursed in private:					And the magicians discussed their plan, and spake apart in secret:
55	66	20	and they said, These two are certainly magicians: they seek to dispossess you of your land by their sorcery; and to lead away with them your chiefest and most considerable men.					They said, "These two are surely sorcerers: fain would they drive you from your land by their sorceries, and lead away in their paths your chiefest men:
55	67	20	Wherefore collect all your cunning, and then come in order: for he shall prosper this day, who shall be superior.					So muster your craft: then come in order: well this day shall it be for him, who shall gain the upper hand."
55	68	20	They said, O Moses, whether wilt thou cast down thy rod first, or shall we be the first who cast down our rods?					They said, "O Moses, wilt thou first cast down thy rod, or shall we be the first who cast?"
55	69	20	He answered, Do ye cast down your rods first. And behold, their cords and their rods appeared unto him, by their enchantment, to run about like serpents;c	c They rubbed them over with quicksilver, which being wrought upon by the heat of the sun, caused them to move.1 See chapter 7, p. 116. 1 Idem.				He said, "Yes, cast ye down first." And lo! by their enchantment their cords and rods seemed to him as if they ran.
55	70	20	wherefore Moses conceived fear in his heart.					And Moses conceived a secret fear within him.
55	71	20	But we said unto him, Fear not; for thou shalt be superior:					We said, "Fear not, for thou shalt be the uppermost:
55	72	20	therefore cast down the rod which is in thy right hand; and it shall swallow up the seeming serpents which they have made: for what they have made is only the deceit of an enchanter; and an enchanter shall not prosper, withersoever he cometh.					Cast forth then what is in thy right hand: it shall swallow up what they have produced: they have only produced the deceit of an enchanter: and come where he may, ill shall an enchanter fare."
55	73	20	And the magicians, when they saw the miracle which Moses performed, fell down and worshipped, saying, We believe in the LORD of Aaron and of Moses.					And the magicians fell down and worshipped. They said, "We believe in the Lord of Aaron and of Moses."
55	74	20	Pharaoh said unto them, Do ye believe in him before I give you permission? Verily this is your master, who hath taught you magic. But I will surely cut off your hands and your feet on the opposite sides; and I will crucify you on trunks of palm-trees:d and ye shall know which of us is more severe in punishing, and can longer protract your pains.	d See Ibid.				Said Pharaoh, "Believe ye on him ere I give you leave? He, in sooth, is your Master who hath taught you magic. I will therefore cut off your hands and your feet on opposite sides, and I will crucify you on trunks of the palm, and assuredly shall ye learn which of us is severest in punishing, and who is the more abiding."14	14 In punishing. Beidh.
55	75	20	They answered, We will by no means have greater regard unto thee than unto those evident miracles which have been shown us, or than unto him who hath created us. Pronounce therefore that sentence against us which thou art about to pronounce: for thou canst only give sentence as to this present life. Verily we believe in our LORD, that he may forgive us our sins, and the sorcery which thou hast forced us to exercise: for GOD is better to reward, and more able to prolong punishment than thou.					They said, "We will not have more regard to thee than to the clear tokens which have come to us, or than to Him who hath made us: doom the doom thou wilt: Thou canst only doom as to this present life: of a truth we have believed on our Lord that he may pardon us our sins and the sorcery to which thou hast forced us, for God is better, and more abiding than thou.15	15 To recompense. Beidh.
55	76	20	Verily whosoever shall appear before his LORD on the day of judgment, polluted with crimes, shall have hell for his reward; he shall not die therein, neither shall he live.					As for him who shall come before his Lord laden with crime–for him verily is Hell: he shall not die in it and he shall not live.
55	77	20	But whoever shall appear before him, having been a true believer, and shall have worked righteousness, for these are prepared the highest degrees of happiness;					But he who shall come before Him, a believer, with righteous works,–these! the loftiest grades await them:
55	78	20	namely, gardens of perpetual abode,e which shall be watered by rivers; they shall remain therein forever: and this shall be the reward of him who shall be pure.	e Literally, gardens of Eden; see chapter 9, p. 142, 143.				Gardens of Eden, beneath whose trees16 the rivers flow: therein shall they abide for ever. This, the reward of him who hath been pure."	16 As the garden is said in Sura lxxxviii. to be lofty in point of situation, this frequently recurring phrase may mean that rivers run at its base. The Commentators, however, generally understand it to imply that the rivers flow beneath its shades or pavilions.
55	79	20	And we spake by revelation unto Moses, saying, Go forth with my servants out of Egypt by night; and smite the waters with thy rod, and make them a dry path through the sea:f	f The expositors add, that the sea was divided into twelve separate paths, one for each tribe:1 a fable borrowed from the Jews.2 1 Idem, Abulfed. in Hist. 2 Vide R. Eliezer, Pirke, chapter 42.				Then revealed we to Moses, "Go forth by night with my servants and cleave for them a dry path in the sea;
55	80	20	be not apprehensive of Pharaoh's overtaking thee; neither be thou afraid.					Fear not thou to be overtaken, neither be thou afraid."
55	81	20	And when Moses had done so, Pharaoh followed them with his forces; and the waters of the sea overwhelmed them. And Pharaoh caused his people to err, neither did he direct them aright.					And Pharaoh followed them with his hosts, and the whelming billows of the sea overwhelmed them,17 for Pharaoh misled his people, and did not guide them.	17 Lit. and there overwhelmed them of the sea that which overwhelmed them.
55	82	20	Thus, O children of Israel, we delivered you from your enemy; and we appointed you the right side of Mount Sinai to discourse with Moses and to give him the law; and we caused manna and quails to descend upon you,g	g See chapter 2, p. 7.				O children of Israel! we rescued you from your foes; and We appointed a meeting with you on the right side of the mountain; and We caused the manna and the quail to descend upon you:
55	83	20	saying, Eat of the good things which we have given you for food; and transgress not therein,h lest my indignation fall on you; and on whomsoever my indignation shall fall, he shall go down headlong into perdition.	h By ingratitude, excess, or insolent behaviour.				"Eat," said We, "of the good things with which we have supplied you; but without excess, lest my wrath fall upon you; for on whom my wrath doth fall, he perisheth outright.
55	84	20	But I will be gracious unto him who shall repent and believe, and shall do that which is right; and who shall be rightly directed.					Surely however will I forgive him who turneth to God and believeth, and worketh righteousness, and then yieldeth to guidance.
55	85	20	What hath caused thee to hasten from thy people, O Moses, to receive the law?i	i For Moses, it seems, outwent the seventy elders, who had been chosen, in obedience to the divine command, to accompany him to the mount,3 and appeared before GOD while they were at some, though no great, distance behind him. 3 See chapter 2, p. 6, 7; chapter 7, p. 120, &c.				But what hath hastened thee on apart from thy people,18 O Moses?"	18 The 70 elders who were to have accompanied him.
55	86	20	He answered, These follow close on my footsteps; but I have hastened unto thee, O LORD, that thou mightest be well pleased with me.					He said, "They are hard on my footsteps: but to thee, O Lord, have I hastened, that thou mightest be well pleased with me."
55	87	20	God said, We have already made a trial of thy people, since thy departure;j and al Sâmerik hath seduced them to idolatry.	j They continued in the worship of the true GOD for the first twenty days of Moses’s absence, which, by taking the nights also into their reckoning, they computed to be forty, and at their expiration concluded they had stayed the full time which Moses had commanded them, and so fell into the worship of the golden calf.4 4 Al Beidâwi. k This was not his proper name, but he had this appellation because he was of a certain tribe among the Jews called Samaritans (wherein the Mohammedans strangely betray their ignorance in history); though some say he was a proselyte, but a hypocritical one, and originally of Kirmân, or some other country. His true name was Moses, or Mûsa, Ebn Dhafar.5 Selden is of opinion that this person was no other than Aaron himself, (who was really the maker of the calf), and that he is here called al Sâmeri, from the Hebrew verb shamar, to keep;1 because he was the Keeper or Guardian of the children of Israel during his brother’s absence in the mount; which is a very ingenious conjecture, not absolutely inconsistent with the text of the Korân (though Mohammed seems to have mistaken al Sâmeri for the name of a different person), and offers a much more probable origin of that appellation, than to derive it, as the Mohammedans do, from the Samaritans, who were not formed into a people, nor bore that name till many ages after. 5 Idem. 1 Selden, de Diis Syris, Synt. I, chapter 4.	20:87-98 Tablets of Bahá’u’lláh Revealed After the Kitáb-i-Aqdas (Lawh-i-Maqsúd, paragraph 78, within pp. 159-191) link			He said, "Of a truth now have we proved thy people since thou didst leave them, and Samiri19 had led them astray."	19 That is, the Samaritan. This rendering, which is probably the true explanation of the word Samiri, involves a grievous ignorance of history on the part of Muhammad. Selden (de diis Syr. Syn. i. ch. 4) supposes that Samiri is Aaron himself, the Shomeer, or keeper of Israel during the absence of Moses. Many Arabians identify him with the Micha of Judges xvii. who is said to have assisted in making the calf (Raschi, Sanhedr. 102, 2 Hottinger Hist. Orient. p. 84). Geiger suggests that Samiri may be a corruption of Samael. See next note. But it is probable that the name and its application in the present instance, is to be traced to the old national feud between the Jews and Samaritans. See De Sacy, Chrestom. i. p. 189, who quotes Abu Rihan Muhammad as stating that the Samaritans were called Al-limsahsit, the people who say, "Touch me not" (v. 97, below), and Juynboll Chron. Sam. (Leid. 1848) p. 113. Sale also mentions a similar circumstance of a tribe of Samaritan Jews dwelling on one of the islands in the Red Sea.
55	88	20	Wherefore Moses returned unto his peoplel in great wrath, and exceedingly afflicted.	l viz., After he had completed his forty days’ stay in the mount, and had received the law.2 2 Al Beidâwi.	20:87-98 (cont.) Tablets of Bahá’u’lláh Revealed After the Kitáb-i-Aqdas (Lawh-i-Maqsúd, paragraph 78, within pp. 159-191) link			And Moses returned to his people, angered, sorrowful.
55	89	20	And he said, O my people, had not your LORD promised you a most excellent promise?m Did the time of my absence seem long unto you? Or did ye desire that indignation from your LORD should fall on you, and therefore failed to keep the promise which ye made me?	m i.e., The law, containing a light and certain direction to guide you in the right way.	20:87-98 (cont.) Tablets of Bahá’u’lláh Revealed After the Kitáb-i-Aqdas (Lawh-i-Maqsúd, paragraph 78, within pp. 159-191) link			He said, "O my people! did not your Lord promise you a good promise? Was the time of my absence long to you? or desired ye that wrath from your Lord should light upon you, that ye failed in your promise to me?"
55	90	20	They answered, We have not failed in what we promised thee of our own authority; but we were made to carry in several loads of gold and silver, of the ornaments of the people,n and we cast them into the fire; and in like manner al Sâmeri also cast in what he had collected, and he produced unto them a corporeal calf,o which lowed. And al Sâmeri and his companions said, This is your god, and the god of Moses; but he hath forgotten him, and is gone to seek some other.	n These ornaments were rings, bracelets, and the like, which the Israelities had borrowed of the Egyptians, under pretence of decking themselves out for some feast, and had not returned to them; or, as some think, what they had stripped from the dead bodies of the Egyptians, cast on shore by the sea: and al Sameri, conceiving them unlawful to be kept, and the occasion of much wickedness, persuaded Aaron to let him collect them from the people; which being done, he threw them all into the fire, to melt them down into one mass.3 It is observable, that the Mohammedans generally suppose the cast metal’s coming forth in the shape of a calf, was beside the expectation of al Sameri, who had not made a mould of that figure: and that when Aaron excuses himself to his brother, in the pentateuch, he seems as if he would persuade him it was an accident.4 3 Idem. Vide D’Herbel. Bibl. Orient. p. 650, and Kor. chapter 2, p. 6, &c. 4 See Exod. xxxii. 24. o See chapter 7, p. 119, note n.	20:87-98 (cont.) Tablets of Bahá’u’lláh Revealed After the Kitáb-i-Aqdas (Lawh-i-Maqsúd, paragraph 78, within pp. 159-191) link			They said, "Not of our own accord have we failed in the promise to thee, but we were made to bring loads of the people's trinkets, and we threw them into the fire and Samiri likewise cast them in, and brought forth to them a corporeal lowing20 calf: and they said, "This is your God and the God of Moses, whom he hath forgotten."'	20 "The calf came forth (Ex. xxxii. 24) lowing and the Israelites beheld it. R. Jehuda saith, Samuel entered into it and lowed in order to mislead Israel." Pirke R. Eliezer, § 45.
55	91	20	Did they not therefore see that their idol returned them no answer, and was not able to cause them either hurt or profit?		20:87-98 (cont.) Tablets of Bahá’u’lláh Revealed After the Kitáb-i-Aqdas (Lawh-i-Maqsúd, paragraph 78, within pp. 159-191) link			What! saw they not that it returned them no answer, and could neither hurt nor help them?
55	92	20	And Aaron had said unto them before, O my people, verily ye are only proved by this calf; for your LORD is the Merciful: wherefore, follow me, and obey my command.		20:87-98 (cont.) Tablets of Bahá’u’lláh Revealed After the Kitáb-i-Aqdas (Lawh-i-Maqsúd, paragraph 78, within pp. 159-191) link			And Aaron had before said to them, "O my people! by this calf are ye only proved: surely your Lord is the God of Mercy: follow me therefore and obey my bidding."
55	93	20	They answered, We will by no means cease to be devoted to its worship, until Moses return unto us.		20:87-98 (cont.) Tablets of Bahá’u’lláh Revealed After the Kitáb-i-Aqdas (Lawh-i-Maqsúd, paragraph 78, within pp. 159-191) link			They said, "We will not cease devotion to it, till Moses come back to us."
55	94	20	And when Moses was returned, he said, O Aaron, what hindered thee, when thou sawest that they went astray, that thou didst not follow me?p Hast thou, therefore, been disobedient to my command?	p By these words Moses reprehends Aaron for not seconding his zeal in taking arms against the idolaters; or for not coming after him to the mountain, to acquaint him with their rebellion.	20:87-98 (cont.) Tablets of Bahá’u’lláh Revealed After the Kitáb-i-Aqdas (Lawh-i-Maqsúd, paragraph 78, within pp. 159-191) link			He said, "O Aaron! when thou sawest that they had gone astray, what hindered thee from following me? Hast thou then disobeyed my command?"
55	95	20	Aaron answered, O son of my mother, drag me not by the beard, nor by the hair of my head. Verily I feared lest thou shouldest say,		20:87-98 (cont.) Tablets of Bahá’u’lláh Revealed After the Kitáb-i-Aqdas (Lawh-i-Maqsúd, paragraph 78, within pp. 159-191) link			He said, "O Son of my mother! seize me not by my beard, nor by my head: indeed I feared lest thou shouldst say,
55	96	20	Thou hast made a division among the children of Israel, and thou hast not observed my saying.q	q i.e., Lest if I had taken arms against the worshippers of the calf, thou shouldest say that I had raised a sedition; or if I had gone after thee, thou shouldest blame me for abandoning my charge, and not waiting thy return to rectify what was amiss.	20:87-98 (cont.) Tablets of Bahá’u’lláh Revealed After the Kitáb-i-Aqdas (Lawh-i-Maqsúd, paragraph 78, within pp. 159-191) link			Thou hast rent the children of Isreal asunder, and hast not observed my orders."'
55	97	20	Moses said unto al Sâmeri, What was thy design, O Sâmeri? He answered, I saw that which they saw not;r wherefore I took a handful of dust from the footsteps of the messenger of God, and I cast it into the molten calf;s for so did my mind direct me.	r Or, I knew that which they knew not; viz., That the messenger sent to thee from GOD was a pure spirit, and that his footsteps gave life to whatever they touched; being no other than the angel Gabriel, mounted on the horse of life: and therefore I made use of the dust of his feet to animate the molten calf. It is said al Sâmeri knew the angel, because he had saved and taken care of him when a child and exposed by his mother for fear of Pharaoh.1 1 Al Beidâwi, Jallalo’ddin. s See chapter 2, p. 6.	20:87-98 (cont.) Tablets of Bahá’u’lláh Revealed After the Kitáb-i-Aqdas (Lawh-i-Maqsúd, paragraph 78, within pp. 159-191) link			He said, "And what was thy motive, O Samiri?" He said, "I saw what they saw not: so I took a handful of dust from the track21 of the messenger of God, and flung it into the calf, for so my soul prompted me."	21 From the track of Gabriel's horse, or of Gabriel himself.
55	98	20	Moses said, Get thee gone; for thy punishment in this life shall be, that thou shalt say unto those who shall meet thee, Touch me not;t and a threat is denounced against thee of more terrible pains, in the life to come, which thou shalt by no means escape. And behold now thy god, to whose worship thou hast continued assiduously devoted; verily we will burn it;u and we will reduce it to powder, and scatter it in the sea.	t Lest they infect thee with a burning fever: for that was the consequence of any man’s touching him, and the same happened to the persons he touched; for which reason he was obliged to avoid all communication with others, and was also shunned by them, wandering in the desert like a wild beast.2 Hence, it is concluded that a tribe of Samaritan Jews, said to inhabit a certain isle in the Red Sea, are the descendants of our al Sâmeri; because it is their peculiar mark of distinction, at this day, to use the same words, viz., La mesâs, i.e., Touch me not, to those they meet.3 It is not improbable that this story may owe its rise to the known hatred borne by the Samaritans to the Jews, and their superstitiously avoiding to have any commerce with them, or any other strangers.4 2 Iidem. 3 Vide Geogr. Nub. p. 45. 4 Vide Selden, ubi sup. u Or, as the word may also be translated, We will file it down; but the other is the more received interpretation.	20:87-98 (cont.) Tablets of Bahá’u’lláh Revealed After the Kitáb-i-Aqdas (Lawh-i-Maqsúd, paragraph 78, within pp. 159-191) link			He said, "Begone then: verily thy doom even in this life shall be to say, 'Touch me not.'22 And there is a threat against thee, which thou shalt not escape hereafter. Now look at thy god to which thou hast continued so devoted: we will surely burn it and reduce it to ashes, which we will cast into the sea.	22 Lit. no touch.
55	99	20	Your GOD is the true GOD, besides whom there is no other god: he comprehendeth all things by his knowledge.					Your God is God, beside whom there is no God: In his knowledge he embraceth all things."
55	100	20	Thus do we recite unto thee, O Mohammed, relations of what hath passed heretofore; and we have given thee an admonition from us.					Thus do We recite to thee histories of what passed of old; and from ourself have we given thee admonition.
55	101	20	He who shall turn aside from it shall surely carry a load of guilt on the day of resurrection:					Whoso shall turn aside from it shall verily carry a burden on the day of Resurrection:
55	102	20	they shall continue thereunder forever; and a grievous burden shall it be unto them on the day of resurrection;x	x See chapter 6, p. 91.				Under it shall they remain: and grievous, in the day of Resurrection, shall it be to them to bear.
55	103	20	On that day the trumpet shall be sounded; and we will gather the wicked together on that day, having grey eyes.y	y For this, with the Arabs, is one mark of an enemy, or a person they abominate; to say a man has a black liver (though I think we express our aversion by the term white-livered), reddish whiskers and grey eyes, being a periphrasis for a foe, and particularly a Greek, which nation were the most inveterate enemies of the Arabs, and have usually hair and eyes of those colours.5 The original word, however, signifies also those who are squint-eyed, or even blind of a suffusion. 5 Al Beidâwi, Jawhari, in Lex.				On that day there shall be a blast on the trumpet, and We will gather the wicked together on that day with leaden23 eyes:	23 I have adopted the word leaden as expressive of the idea implied in the original word, viz. grey or greyish blue; hence, dulled, dimmed. The Arabians have a great aversion to blue and grey eyes as characteristic of their enemies the Greeks. The word, however, may also mean blind. Comp. v. 124, 5.
55	104	20	They shall speak with a low voice to one another, saying, Ye have not tarriedz above ten days.					They shall say in a low voice, one to another,–"Ye tarried but ten days on earth."
55	105	20	We well know what they will say; when the most conspicuous among them for behavior shall say, Ye have not tarried above one day.	z viz., In the world; or, in the grave.				We are most knowing with respect to that which they will say when the most veracious24 of them will say. "Ye have not tarried above a day."	24 Lit. the most excellent or just of them in his way: dignitate, Mar. But Kam. in Freyt. (iii. 150) justissimus eorum, simillimus veracibus. The sense of the last clause is, "Yes have not tarried even so much as ten days, such, now that we look back upon it, is the brevity of life." See Sura [lxiv.] xxiii. 115.
55	106	20	They will ask thee concerning the mountains: Answer, My LORD will reduce them to dust, and scatter them abroad;a	a See the Prelim. Disc. Sect. IV. p. 64.	Tablets of Bahá’u’lláh Revealed After the Kitáb-i-Aqdas (Lawh-i-Maqsúd, paragraph 3, within pp. 159-191) link	BWC: Thou shall see in it no hollows or rising hills.		And they will ask thee of the mountains: SAY: scattering my Lord will scatter them in dust;
55	107	20	and he will leave them a plain equally extended: thou shalt see no part of them higher or lower than another.					And he will leave them a level plain: thou shalt see in it no hollows or jutting hills.
55	108	20	On that day mankind shall follow the angel who will call them to judgment,b none shall have power to turn aside from him; and their voices shall be low before the Merciful, neither shalt thou hear any more than the hollow sound of their feet.	b See ibid. p. 56.				On that day shall men follow their summoner25–he marcheth straight on: and low shall be their voices before the God of Mercy, nor shalt thou hear aught but the light footfall.	25 The angel Israfil.
55	109	20	On that day, the intercession of none shall be of advantage unto another, except the intercession of him to whom the Merciful shall grant permission,c and who shall be acceptable unto him in what he saith.	c Or, Except unto him, &c. See chapter 19, p. 232.				No intercession shall avail on that day, save his whom the God of Mercy shall allow to intercede, and whose words he shall approve.
55	110	20	God knoweth that which is before them, and that which is behind them; but they comprehend not the same by their knowledge:					He knoweth their future and their past; but in their own knowledge they comprehend it not:–
55	111	20	and their faces shall be humbledd before the living, the self-subsisting God; and he shall be wretched who shall bear his iniquity.	d The original word properly expresses the humility and dejected looks of captives in the presence of their conqueror.				And humble shall be their faces before Him that Liveth, the Self-subsisting: and undone he, who shall bear the burden of iniquity;
55	112	20	But whosoever shall do good works, being a true believer, shall not fear any injustice, or any diminution of his reward from God.					But he who shall have done the things that are right and is a believer, shall fear neither wrong nor loss.
55	113	20	And thus have we sent down this book, being a Koran in the Arabic tongue; and we have inserted various threats and promises therein, that men may fear God, or that it may awaken some consideration in them:					Thus have We sent down to thee an Arabic Koran, and have set forth menaces therein diversely, that haply they may fear God, or that it may give birth to reflection in them.
55	114	20	wherefore, let GOD be highly exalted, the King, the Truth! Be not over-hasty in receiving or repeating the Koran before the revelation thereof be completed unto thee;e and say, LORD, increase my knowledge.	e Mohammed is here commanded not to be impatient at any delay in Gabriel’s bringing the divine revelations, or not to repeat it too fast after the angel, so as to overtake him before he had finished the passage. But some suppose the prohibition relates to the publishing any verse before the same was perfectly explained to him.1 1 Al Beidâwi, Jallalo’ddin				Exalted then be God, the King, the Truth! Be not hasty in its recital26 while the revelation of it to thee is incomplete. Say rather, "O my Lord, increase knowledge unto me."	26 Compare Sura lxxv. 16-19, p. 56.
55	115	20	We heretofore gave a command unto Adam; but he forgot the same,f and ate of the forbidden fruit; and we found not in him a firm resolution.	f Adam’s so soon forgetting the divine command, has occasioned some Arab etymologists to derive the word Insân, i.e., man, from nasiya, to forget; and has also given rise to the following proverbial saying, Awwalo nâsin awwalo ‘nnâsi, that is, The first forgetful person was the first of men; alluding to the like sound of the words				And of old We made a covenant with Adam; but he forgat it; and we found no firmness of purpose in him.
55	116	20	And remember when we said unto the angels, Worship ye Adam; and they worshipped him: but Eblis refused.g And we said, O Adam, verily this is an enemy unto thee, and thy wife: wherefore, beware lest he turn you out of paradise; for then shalt thou be miserable.	g See chapter 2, p. 4, &c.; chapter 7, p. 105, &c.				And when We said to the angels, "Fall down and worship Adam," they worshipped all, save Eblis, who refused: and We said, "O Adam! this truly is a foe to thee and to thy wife. Let him not therefore drive you out of the garden, and ye become wretched;
55	117	20	Verily we have made a provision for thee, that thou shalt not hunger therein, neither shalt thou be naked:					For to thee is it granted that thou shalt not hunger therein, neither shalt thou be naked;
55	118	20	and there is also a provision made for thee, that thou shalt not thirst therein, neither shalt thou be incommoded by heat. But Satan whispered evil suggestions unto him, saying, O Adam, shall I guide thee to the tree of eternity, and a kingdom which faileth not?					But Satan whispered him: said he, "O Adam! shall I shew thee the tree of Eternity,27 and the Kingdom that faileth not?"	27 It should be observed that here and in Sura vii. 19, Muhammad seems unaware of the distinction between the tree of knowledge, and the tree of life, as given in Gen. ii. 9, and iii. 5.
55	119	20	And they both ate thereof: and their nakedness appeared unto them; and they began to sew together the leaves of paradise, to cover themselves.h And thus Adam became disobedient unto his LORD, and was seduced.	h See chapter 7, p. 106.				And they both ate thereof, and their nakedness appeared to them, and they began to sew of the leaves of the Garden to cover them, and Adam disobeyed his Lord and went astray.
55	120	20	Afterwards his LORD accepted him, on his repentance, and was turned unto him, and directed him.					Afterwards his Lord chose him for himself, and was turned towards him, and guided him.
55	121	20	And God said, Get ye down hence, all of you: the one of you shall be an enemy unto the other. But hereafter shall a direction come unto you from me:i	i See chapter 2, p. 5.				And God said, "Get ye all down hence, the one of you a foe unto the other. Hereafter shall guidance come unto you from me;
55	122	20	and whosoever shall follow my direction shall not err, neither shall he be unhappy;					And whoso followeth my guidance shall not err, and shall not be wretched:
55	123	20	but whosoever shall turn aside from my admonition, verily he shall lead a miserable life,		Kitáb-i-Íqán, part II, paragraph 286, p. 257 link	And whoso turneth away from My remembrance, truly his shall be a life of misery.		But whoso turneth away from my monition, his truly shall be a life of misery:
55	124	20	and we will cause him to appear before us on the day of resurrection, blind.j	j See the Prelim. Disc. Sect. IV. p. 66.				And We will assemble him with others on the day of Resurrection, blind."28	28 From the intensity of the light, mentioned Sura [1xxx.] xxxix. 69.
55	125	20	And he shall say, O LORD, why hast thou brought me before thee blind, whereas before I saw clearly?					He will say, "O my Lord! why hast thou assembled me with others, blind? whereas I was endowed with sight."
55	126	20	God shall answer, Thus have we done, because our signs came unto thee, and thou didst forget them; and in the same manner shalt thou be forgotten this day.					He will answer, "Thus is it, because our signs came unto thee and thou didst forget them, and thus shalt thou be forgotten this day."
55	127	20	And thus will we reward him who shall be negligent, and shall not believe in the signs of his LORD: and the punishment of the life to come shall be more severe, and more lasting, than the punishment of this life.					Even thus will We recompense him who hath transgressed and hath not believed in the signs of his Lord; and assuredly the chastisement of the next world will be more severe and more lasting.
55	128	20	Are not the Meccans, therefore, acquainted how many generations we have destroyed before them; in whose dwellings they walk?k Verily herein are signs unto those who are endued with understanding.	k Seeing the footsteps of their destruction; as of the tribes of Al, and Thamûd.				Are not they, who walk the very places where they dwelt, aware how many generations we have destroyed before them? Verily in this are signs to men of insight.
55	129	20	And unless a decree had previously gone forth from thy LORD for their respite, verily their destruction had necessarily followed: but there is a certain time determined by God for their punishment.					And had not a decree of respite from thy Lord first gone forth, their chastisement had at once ensued. Yet the time is fixed.
55	130	20	Wherefore, do thou, O Mohammed, patiently bear that which they say; and celebrate the praise of thy LORD before the rising of the sun, and before the setting thereof, and praise him in the hours of the night, and in the extremities of the day,l that thou mayest be well-pleased with the prospect of receiving favor from God.	l i.e., Evening and morning; which times are repeated as the principal hours of prayer. But some suppose these words intend the prayer of noon; the first half of the day ending, and the second half beginning at that time.1 1 Iidem.				Put up then with what they say; and celebrate the praise of thy Lord before the sunrise, and before its setting; and some time in the night do thou praise him, and in the extremes29 of the day, that thou haply mayest please Him.	29 In order to reconcile this passage with the prescribed hours, some understand the extremes to mean the mid-day, when the day is as it were divided.
55	131	20	And cast not thine eyes on that which we have granted divers of the unbelievers to enjoy, namely, the splendor of this present life,m that we may prove them thereby; for the provision of thy LORDn is better, and more permanent.	m That is, do not envy or covet their pomp and prosperity in this world.2 2 See chapter 15, p. 194. n viz., The reward laid up for thee in the next life: or the gift of prophecy, and the revelations with which GOD had favoured thee.				And strain not thine eye after what We have bestowed on divers of them–the braveries of this world–that we may thereby prove them. The portion which thy Lord will give, is better and more lasting.
55	132	20	Command thy family to observe prayer; and do thou persevere therein. We require not of thee that thou labor to gain necessary provisions for thyself and family; we will provide for thee; for the prosperous issue shall attend on piety.o	o It is said that when Mahommed’s family were in any strait or affliction, he used to order them to go to prayers, and to repeat this verse.3 3 Al Beidâwi.				Enjoin prayer on thy family, and persevere therein. We ask not of thee to find thine own provision–we will provide for thee, and a happy issue shall there be to piety.
55	133	20	The unbelievers say, Unless he come unto us with a sign from his LORD, we will not believe on him. Hath not a plain declaration come unto them, of that which is contained in the former volumes of scripture, by the revelation of the Koran?					But they say, "If he come not to us with a sign from his Lord . . .!"30 But have not clear proofs for the Koran come to them, in what is in the Books of old?	30 Supply, we will not believe.
55	134	20	if we had destroyed them by a judgment before the same had been revealed, they would have said, at the resurrection, O LORD, how could we believe since thou didst not send unto us an apostle, that we might follow thy signs, before we were humbled and covered with shame?					And had We destroyed them by a chastisement before its time, they would surely have said, "O our Lord! How could we believe if thou didst not send unto us an Apostle that we might follow thy signs ere that we were humbled and disgraced."
55	135	20	Say, Each of us wait the issue: wait, therefore; for ye shall surely know hereafter who have been the followers of the even way, and who hath been rightly directed.					SAY: Each one of us awaiteth the end. Wait ye then, and ye shall know which of us have been followers of the even way, and who hath been the rightly guided.
65	0	21
65	0	21
65	0	21	CHAPTER XXI.					SURA XXI.–THE PROPHETS [LXV.]
65	0	21	ENTITLED, THE PROPHETS;p REVEALED AT MECCA.	p The chapter bears this title, because some particular relating to several of the ancient prophets are here recited.				MECCA.–112 Verses
65	0	21	IN THE NAME OF THE MOST MERCIFUL GOD.					In the Name of God, the Compassionate, the Merciful
65	1	21	(XVII.) THE time of giving up their account draweth nigh unto the people of Mecca; while they are sunk in negligence, turning aside from the consideration thereof.					THIS people's reckoning hath drawn nigh, yet, sunk in carelessness, they turn aside.
65	2	21	No admonition cometh unto them from their LORD, being lately revealed in the Koran, but when they hear it,					Every fresh warning that cometh to them from their Lord they only hear to mock it,–
65	3	21	they turn it to sport: their hearts are taken up with delights. And they who act unjustly discourse privately together, saying, Is this Mohammed any more than a man like yourselves? Will ye therefore come to hear a piece of sorcery, when ye plainly perceive it to be so?					Their hearts set on lusts: and they who have done this wrong say in secret discourse, "Is He more than a man like yourselves? What! will ye, with your eyes open,1 accede to sorcery?"	1 Lit. while ye see it to be such.
65	4	21	Say, My LORD knoweth whatever is spoken in heaven and on earth: it is he who heareth and knoweth.					SAY: "My Lord knoweth what is spoken in the heaven and on the earth: He is the Hearer, the Knower."
65	5	21	But they say, The Koran is a confused heap of dreams: nay, he hath forged it; nay, he is a poet: let him come unto us therefore with some miracle, in like manner as the former prophets were sent.		The Secret of Divine Civilization, p. 60 link	MG: a confused medley of dreams,		"Nay," say they, "it is the medley of dreams: nay, he hath forged it: nay, he is a poet: let him come to us with a sign as the prophets of old were sent."
65	6	21	None of the cities which we have destroyed believed the miracles which they saw performed before them: will these therefore believe, if they see a miracle?					Before their time, none of the cities which we have destroyed, believed: will these men, then, believe?
65	7	21	We sent none as our apostles before them, other than men, unto whom we revealed our will. Ask those who are acquainted with the scripture, if ye know not this.					And we sent none, previous to thee, but men to whom we had revealed ourselves. Ask ye the people who are warned by Scriptures,2 if ye know it not.	2 Lit. the people or family of the admonition. Itq. 34 considers this verse to have been revealed at Medina.
65	8	21	We gave them not a body which could be supported without their eating food; neither were they immortal.					We gave them not bodies which could dispense with food: and they were not to live for ever.
65	9	21	But we made good our promise unto them: wherefore we delivered them, and those whom we pleased; but we destroyed the exorbitant transgressors.					Then made we good our promise to them; and we delivered them and whom we pleased, and we destroyed the transgressors.
65	10	21	Now have we sent down unto you, O Koreish, the book of the Koran; wherein there is honourable mention of you: will ye not therefore understand?					And now have we sent down to you "the book," in which is your warning: What, will ye not then understand?
65	11	21	And how many cities have we overthrown, which were ungodly; and caused other nations to rise up after them?					And how many a guilty city have we broken down, and raised up after it other peoples:
65	12	21	And when they felt our severe vengeance, behold, they fled swiftly from those cities.					And when they felt our vengeance, lo! they fled from it.
65	13	21	And the angels said scoffingly unto them, Do not fly; but return to that wherein ye delighted, and to your habitations; peradventure ye will be asked.q	q i.e., Concerning the present posture of affairs, by way of consultation: or, that ye may be examined as to your deeds, that ye may receive the reward thereof.1 1 Idem, Jallalo’ddin, al Zamakh.				"Flee not," said the angels in mockery, "but come back to that wherein ye revelled, and to your abodes! Questions will haply be put to you."
65	14	21	They answered, Alas for us! verily we have been unjust.r	r It is related that a prophet was sent to the inhabitants of certain towns in Yaman, but instead of hearkening to his remonstrances, they killed him: upon which GOD delivered them into the hands of Nebuchadnezzar, who put them to the sword: a voice at the same time crying from heaven, Vengeance for the blood of the prophets! Upon which they repented, and used the words of this passage.				They said, "Oh, woe to us! Verily we have been evil doers."
65	15	21	And this their lamentation ceased not, until we had rendered them like corn which is mown down and utterly extinct.					And this ceased not to be their cry, until we made them like reaped corn, extinct.
65	16	21	We created not the heavens and the earth, and that which is between them, by way of sport.s	s But for the manifestation of our power and wisdom to people of understanding, that they may seriously consider the wonders of the creation, and direct their actions to the attainment of future happiness, neglecting the vain pomp and fleeting pleasures of this world.				We created not the heaven and the earth, and what is between them, for sport:
65	17	21	If we had pleased to take diversion, verily we had taken it with that which beseemeth us;t if we had resolved to have done this.	t viz., We had sought our pleasure in our own perfections; or, in the spiritual beings which are in our immediate presence; and not in raising of material buildings, with painted roofs, and fine floors, which is the diversion of man. Some think the original word, translated diversion, signifies in this place a wife, or a child; and that the passage is particularly levelled against the Christians.1 1 Iidem.				Had it been our wish to find a pastime, we had surely found it in ourselves;–if to do so had been our will.
65	18	21	But we will oppose truth to vanity, and it shall confound the same; and behold, it shall vanish away. Woe be unto you, for that which ye impiously utter concerning God!					Nay, we will hurl the truth at falsehood, and it shall smite it, and lo! it shall vanish. But woe be to you for what ye utter of God!
65	19	21	since whoever is in heaven and on earth is subject unto him; and the angels who are in his presence do not insolently disdain his service, neither are they tired therewith.					All beings in the heaven and on the earth are His: and they who are in his presence disdain not his service, neither are they wearied:
65	20	21	They praise him night and day; they faint not.					They praise Him night and day: they rest not.3	3 Or, they invent not (concerning Him). Comp. Rev. iv. 8.
65	21	21	Have they taken gods from the earth? Shall they raise the dead to life?					Have they taken gods from the earth who can quicken the dead?
65	22	21	If there were either in heaven or on earth gods besides GOD, verily both would be corrupted.u But far be that which they utter from GOD, the LORD of the throne!	u That is, the whole creation would necessarily fall into confusion and be overturned, by the competition of such mighty antagonists.				Had there been in either heaven or earth gods besides God, both surely had gone to ruin. But glory be to God, the Lord of the throne, beyond what they utter!
65	23	21	No account shall be demanded of him for what he shall do; but an account shall be demanded of them.		Kitáb-i-Íqán, part II, paragraph 182, p. 171 link Tablets of Bahá’u’lláh Revelaed after the Kitáb-i-Aqdas (Tablet of Ishráqát, within pp. 99-134) link Gems of Divine Mysteries, p. 63, paragraph 86 link	He shall not be asked of His doings? cf. BWC: Verily He shall not be asked of His doings but all others shall be asked of their doings. cf. BWC: Nor shall He be asked of His doings, whilst all men will be asked of their every deed.		He shall not be asked of his doings, but they shall be asked.
65	24	21	Have they taken other gods besides him! Say, Produce your proof thereof. This is the admonition of those who are contemporary with me, and the admonition of those who have been before me:x but the greater part of them know not the truth, and turn aside from the same.	x i.e., This is the constant doctrine of all the sacred books; not only of the Korân, but of those which were revealed in former ages; all of them bearing witness to the great and fundamental truth of the unity of God.				Have they taken other gods beside Him? SAY; Bring forth your proofs that they are gods. This is the warning of those who are with me, and the warning of those who were before me: but most of them know not the truth, and turn aside.
65	25	21	We have sent no apostle before thee, but we revealed unto him that there is no god beside myself, wherefore serve me.					No apostle have we sent before thee to whom we did not reveal that "Verily there is no God beside me: therefore worship me."
65	26	21	They say, The Merciful hath begotten issue; and the angels are his daughters.y GOD forbid! They are his honoured servants,	y This passage was revealed on account of the Khozâites, who held the angels to be the daughters of GOD.				Yet they say, "The God of Mercy hath begotten issue from the angels." Glory be to Him! Nay, they are but His honoured servants:
65	27	21	they prevent him not in anything which they say;z and they execute his command.	z i.e., They presume not to say anything, until he hath spoken it; behaving as servants who know their duty.	The Four Valleys (The Third Valley, within pp. 54-57) link	They speak not till He hath spoken; and they do His bidding.		They speak not till He hath spoken;4 and they do His bidding.	4 Lit. they precede him not in speech.
65	28	21	He knoweth that which is before them, and that which is behind them; they shall not intercede for any,					He knoweth what is before them and what is behind them; and no plea shall they offer
65	29	21	except for whom it shall please him; and they tremble for fear of him.					Save for whom He pleaseth; and they tremble for fear of Him.
65	30	21	Whoever of them shall say, I am a god besides him; that angel will we reward with hell: for so will we reward the unjust.		Summons of the Lord of Hosts (Súriy-Haykal, paragraph 52) link			And that angel among them who saith "I am a god beside Him," will we recompense with hell: in such sort will we recompense the offenders.
65	31	21	Do not the unbelievers therefore know, that the heavens and the earth were solid, and we clave the same in sunder;a and made every living thing of water? Will they not therefore believe?	a That is, They were one continued mass of matter, till we separated them, and divided the heaven into seven heavens, and the earth into as many stories; and distinguished the various orbs of the one, and the different climates of the other, &c. Or, as some choose to translate the words, The heavens and the earth were shut up, and we opened the same; their meaning being, that the heavens did not rain, nor the earth produce vegetables, till GOD interposed his power.2 2 Al Beidâwi, Jallalo’ddin.				Do not the infidels see that the heavens and the earth were both a solid mass, and that we clave them asunder, and that by means of water we give life to everything? Will they not then believe?
65	32	21	And we placed stable mountains on the earth, lest it should move with them;b and we made broad passages between them for paths, that they might be directed in their journeys:	b See chapter 16, p. 196.				And we set mountains on the earth lest it should move with them, and we made on it broad passages between them as routes for their guidance;
65	33	21	and we made the heaven a roof well supported. Yet they turn aside from the signs thereof, not considering that they are the workmanship of God.					And we made the heaven a roof strongly upholden; yet turn they away from its signs.
65	34	21	It is he who hath created the night, and the day, and the sun, and the moon; all the celestial bodies move swiftly, each in its respective orb.					And He it is who hath created the night and the day, and the sun and the moon, each moving swiftly in its sphere.
65	35	21	We have not granted unto any man before thee eternal permanency in this world; if thou die, therefore, will they be immortal?c	c This passage was revealed when the infidels said, We expect to see Mohammed die, like the rest of mankind.				At no time5 have we granted to man a life that shall last for ever: if thou then die, shall they live for ever?	5 Lit. before thee, which might seem to imply that the grant of immortality had been made to Muhammad. I have therefore rendered, as in the text, to avoid the ambiguity. Comp. Suras [xcvii.] iii. 182; [lxxxi.] xxix. 57, and Weil's Life of Mohammad, p. 350.
65	36	21	Every soul shall taste of death: and we will prove you with evil, and with good, for a trial of you; and unto us shall ye return.					Every soul shall taste of death:6 and for trial will we prove you with evil and with good; and unto Us shall ye be brought back.	6 Comp. Matt. xvi. 28; Heb. ii. 9. Hist. Josephi Fabr. Lign. c. 22 at the end.
65	37	21	When the unbelievers see thee, they receive thee only with scoffing, saying, Is this he who mentioneth your gods with contempt? Yet themselves believe not what is mentioned to them of the Merciful.d	d Denying his unity; or rejecting his apostles and the scriptures which were given for their instruction, and particularly the Korân.				And when the infidels see thee they receive thee only with scoffs:–"What! is this he who maketh such mention of your gods?" Yet when mention is made to them of the God of Mercy, they believe not.
65	38	21	Man is created of precipitation.e Hereafter will I show you my signs, so that ye shall not wish them to be hastened.	e Being hasty and inconsiderate.1 It is said this passage was revealed on account of al Nodar Ebn al Hareth, when he desired Mohammed to hasten the divine vengeance with which he threatened the unbelievers.2 1 See chapter 17, p. 208, &c. 2 Al Beidâwi.				"Man," say they, "is made up of haste."7 But I will shew you my signs:8 desire them not then to be hastened.	7 See the index under the word Man. The Rabbins teach that man was created with innate evil propensities. See Schr der's Talm. Rabb.- Judenthum, p. 378. 8 That is, my teaching as to the future lot of the infidels, etc.
65	39	21	They say, When will this threat be accomplished, if ye speak truth?					They say, "When will this threat be made good? Tell us, if ye be men of truth?"
65	40	21	If they who believe not knew that the time will surely come, when they shall not be able to drive back the fire of hell from their faces, nor from their backs, neither shall they be helped, they would not hasten it.					Did the infidels but know the time when they shall not be able to keep the fire of hell from their faces or from their backs, neither shall they be helped!
65	41	21	But the day of vengeance shall come upon them suddenly, and shall strike them with astonishment: they shall not be able to avert it, neither shall they be respited.		Selections from the Writings of the Báb (2 Excerpts from the Qayyúmu'l-Asmá, Chapter LIX, within pp. 59-60) link	cf. BWC: God grant, He Who is the sovereign Truth will suddenly appear amongst you, invested with the power of the mighty Word, and ye shall then be confounded by the Truth itself, and ye shall have no power to ward it off;		But it shall come on them suddenly and shall confound them; and they shall not be able to put it back, neither shall they be respited.
65	42	21	Other apostles have been mocked before thee; but the punishment which they scoffed at fell upon such of them as mocked.					Other apostles have been scoffed at before thee: but that doom at which they mocked encompassed the scoffers.
65	43	21	Say unto the scoffers, Who shall save you by night and by day from the Merciful? Yet they utterly neglect the remembrance of their LORD.					SAY: Who shall protect you by night and by day from the God of Mercy? Yet turn they away from the warning of their Lord.
65	44	21	Have they gods who will defend them, besides us? They are not able to help themselves; neither shall they be assisted against us by their companions,					Have they gods beside Us who can defend them? For their own succour have they no power; neither shall the gods they join with God screen them from Us.
65	45	21	But we have permitted these men and their fathers to enjoy worldly prosperity, so long as life was continued unto them. Do they not perceive that we come unto the land of the unbelievers, and straiten the borders thereof? Shall they therefore be the conquerors?					Yes! we have given these men and their fathers enjoyments so long as their life lasted. What! see they not that we come to a land and straiten its borders9 Is it they who are the conquerors?	9 Muhammad appeals to the rapid progress of Islam as a proof of his divine mission.
65	46	21	Say, I only preach unto you the revelation of God: but the deaf will not hear thy call, whenever they are preached unto.					SAY: I only warn you of what hath been revealed to me: but the deaf will not hear the call, whenever they are warned;
65	47	21	Yet if the least breath of the punishment of thy LORD touch them, they will surely say, Alas for us! verily we have been unjust.					Yet if a breath of thy Lord's chastisement touch them, they will assuredly say, "Oh! woe to us! we have indeed been offenders."
65	48	21	We will appoint just balances for the day of resurrection; neither shall any soul be injured at all: although the merit or guilt of an action be of the weight of a grain of mustard-seed only, we will produce it publicly; and there will be sufficient accountants with us.		Memorials of the Faithful (pp. 180-191, Shamsu'd-Duhá) link Memorials of the Faithful (within pp. 191-204, Táhirih) link			Just balances will we set up for the day of the resurrection, neither shall any soul be wronged in aught; though, were a work but the weight of a grain of mustard seed, we would bring it forth to be weighed: and our reckoning will suffice.
65	49	21	We formerly gave unto Moses and Aaron the law, being a distinctionf between good and evil, and a light and admonition unto the pious;	f Arab. ‘al Forkân. See the Prelim. Disc. Sect. III. p. 44.				We gave of old to Moses and Aaron the illumination,10 and a light and a warning for the God-fearing,	10 Ar. furquan–a derived by Muhammad from the Jews, constantly used in the Talmud, and meaning as in Syr. and Æth. deliverance, liberation. Thus, Sura viii. 29, 42, and hence, illumination, revelation, generally. The usual interpretation here and in other passages is the distinction, i.e. between good and evil, lawful and unlawful. The title is applied to the Koran and Pentateuch alike.
65	50	21	who fear their LORD in secret, and who dread the hour of judgment.					Who dread their Lord in secret, and who tremble for "the Hour."
65	51	21	And this book also is a blessed admonition, which we have sent down from heaven: will ye therefore deny it?					And this Koran which we have sent down is a blessed warning: will ye then disown it?
65	52	21	And we gave unto Abraham his directiong heretofore, and we knew him to be worthy of the revelations wherewith he was favored.	g viz., The ten books of divine revelations which were given him.1 1 See the Prel. Disc. Sect. IV. p. 57.				Of old we gave unto Abraham his direction,11 for we knew him worthy.	11 This story is taken in part verbatim from Midr. Rabbah on Gen. par. 17. See also Schalscheleth Hakabala, 2; Maimon de Idol. ch. 1; and Yad Hachazakah, vii. 6, who makes Abraham–in his 40th year–renounce star-worship, break images, escape the wrath of the king by a miracle, and preach that there is one God of the whole universe.
65	53	21	Remember when he said unto his father, and his people, What are these images, to which ye are so entirely devoted?h	h See chapter 6, p. 95, &c., chapter 19, p. 230, and chapter 2, p. 28.				When he said to his Father and to his people, "What are these images to which ye are devoted?"
65	54	21	They answered, We found our fathers worshipping them.					They said, "We found our fathers worshipping them."
65	55	21	He said, Verily both ye and your fathers have been in a manifest error.					He said, "Truly ye and your fathers have been in a plain mistake."
65	56	21	They said, Dost thou seriously tell us the truth, or art thou one who jestest with us?					They said, "Hast thou come unto us in earnest? or art thou of those who jest?"
65	57	21	He replied, Verily your LORD is the LORD of the heavens and the earth; it is he who hath created them: and I am one of those who bear witness thereof.					He said, "Nay, your Lord is Lord of the Heavens and of the Earth, who hath created them both; and to this am I one of those who witness:
65	58	21	By GOD, I will surely devise a plot against your idols, after ye shall have retired from them, and shall have turned your backs.					–And, by God, I will certainly lay a plot against your idols, after ye shall have retired and turned your backs."
65	59	21	And in the people's absence he went into the temple where the idols stood, and he brake them all in pieces, except the biggest of them; that they might lay the blame upon that.i And when they were returned, and saw the havoc which had been made,	i Abraham took his opportunity to do this while the Chaldeans were abroad in the fields, celebrating a great festival; and some say he hid himself in the temple: and when he had accomplished his design, that he might the more evidently convince them of their folly in worshipping them, he hung the axe, with which he had hewn and broken down the images, on the neck of the chief idol, named by some writers, Baal; as if he had been the author of all the mischief.2 For this story, which, though it be false, is not ill invented, Mohammed stands indebted to the Jews; who tell it with a little variation: for they say Abraham performed this exploit in his father’s shop, during his absence; that Terah, on his return, demanding the occasion of the disorder, his son told him that the idols had quarrelled and fallen together by the ears about an offering of fine flour, which had been brought them by an old woman; and that the father, finding he could not insist on the impossibility of what Abraham pretended, without confessing the impotence of his gods, fell into a violent passion and carried him to Nimrod that he might be exemplarily punished for his insolence.3 2 Al Beidâwi, Jallalo’ddin, &c. Vide Hyde, de Rel. vet. Pers. c. 2. 3 R. Gedal. in Shalshel. hakkab. p. 8 Vide Maimon. Yad hazzaka, c. I, de idol.				So, he broke them all in pieces, except the chief of them, that to it they might return, inquiring.
65	60	21	they said, Who hath done this to our gods? He is certainly an impious person.					They said, "Who hath done this to our gods? Verily he is one of the unjust."
65	61	21	And certain of them answered, We heard a young man speak reproachfully of them: he is named Abraham.					They said, "We heard a youth make mention of them: they call him Abraham."
65	62	21	They said, Bring him therefore before the people, that they may bear witness against him.					They said, "Then bring him before the people's eyes, that they may witness against him."
65	63	21	And when he was brought before the assembly, they said unto him, Hast thou done this unto our gods, O Abraham?					They said, "Hast thou done this to our gods, O Abraham?"
65	64	21	He answered, Nay, that biggest of them hath done it: but ask them, if they can speak.					He said, "Nay, that their chief hath done it: but ask ye them, if they can speak."
65	65	21	And they returned unto themselves,j and said the one to the other, Verily ye are the impious persons.	j That is, They became sensible of their folly.				So they turned their thoughts upon themselves, and said, "Ye truly are the impious persons:"
65	66	21	Afterwards they relapsed into their former obstinacy,k and said, Verily thou knowest that these speak not.	k Literally, They were turned down upon their heads.				Then became headstrong in their former error12 and exclaimed,"Thou knowest that these speak not."	12 Lit. sie neigten sich nach ihren Kopfen. They were turned down upon their heads. Ullm. and Sale in notes. But Ullm. in the text, verfielen sie wieder in ihren Aberglauben.
65	67	21	Abraham answered, Do ye therefore worship, besides GOD, that which cannot profit you at all, neither can it hurt you? Fie on you: and upon that which ye worship besides GOD! Do ye not understand?					He said, "What! do ye then worship, instead of God, that which doth not profit you at all, nor injure you? Fie on you and on that ye worship instead of God! What! do ye not then understand?"
65	68	21	They said, Burn him, and avenge your gods: if ye do this it will be well.l	l Perceiving they could not prevail against Abraham by dint of argument, says al Beidâwi, they had recourse to persecution and torments. The same commentator tells us the person who gave this counsel was a Persian Curd,4 named Heyyûn, and that the earth opened and swallowed him up alive: some, however, say it was Andeshân, a Magian priest;5 and others, that it was Nimrod himself. 4 Vide D’Herbel. Bibl. Orient. Art. Dhokak. et Schultens, Indic. Geogr. in Vit. Saladini, voce Curdi. 5 Vide D’Herbel. p. 115.				They said:13 "Burn him, and come to the succour of your gods: if ye will do anything at all."	13 The Rabbins make Nimrod to have been the persecutor of Abraham. Comp. Targ. Jon. on Gen. xv. 7. Tr. Bava Bathra, fol. 91 a. Maimon. More Nevochim, iii. 29. Weil, Legenden, p. 74.
65	69	21	And when Abraham was cast into the burning pile, we said, O fire, be thou cold, and a preservation unto Abraham.m	m The commentators relate that, by Nimrod’s order, a large space was enclosed at Cûtha, and filled with a vast quantity of wood, which being set on fire burned so fiercely, that none dared to venture near it: then they bound Abraham, and putting him into an engine (which some suppose to have been of the devil’s invention), shot him into the midst of the fire; from which he was preserved by the angel Gabriel who was sent to his assistance; the fire burning only the cords with which he was bound.1 They add that the fire having miraculously lost its heat, in respect to Abraham, became an odoriferous air, and that the pile changed to a pleasant meadow; though it raged so furiously otherwise, that, according to some writers, about two thousand of the idolaters were consumed by it.2 This story seems to have had no other foundation than that passage of Moses, where GOD is said to have brought Abraham out of Ur, of the Chaldees,3 misunderstood: which words the Jews, the most trifling interpreters of scripture, and some moderns who have followed them, have translated, out of the fire of the Chaldees; taking the word Ur, not for the proper name of a city, as it really is, but for an appellative, signifying fire.4 However, it is a fable of some antiquity, and credited, not only by the Jews, but by several of the eastern Christians; the twenty-fifth of the second Canûn, or January, being set apart in the Syrian calendar, for the commemoration of Abraham’s being cast into the fire.5 The Jews also mention some other persecutions which Abraham underwent on account of his religion, particularly a ten years’ imprisonment;6 some saying he was imprisoned by Nimrod;7 and others, by his father Terah.8 1 Al Beidâwi, Jallalo’ddin, &c. Vide Morgan’s Mahometism Expl. v. I, chapter 4. 2 The MS Gospel of Barnabas, chapter 28. 3 Genes. xv. 7. 4 Vide Targ. Jonath. et Hierosol. in Genes. c. II et 15; et Hyde, de Rel. vet. Pers. p. 74, &c. 5 Vide Hyde, ibid., p. 73. 6 R. Eliez. Pirke, c. 26, &c. Vide Maim. More Nev. l. 3, c. 29. 7 Glossa Talmud. in Gemar. Bava bathra, 91, I. 8 In Aggada.		Shoghi Effendi in The Dawn-Breakers: O fire! Be thou cold, and to Abraham a safety!	The Dawn-Breakers, Chapter XXVI, p. 619 link	We said, "O fire! be thou cold, and to Abraham a safety!"14	14 Or, let peace be upon Abraham. Comp. Targ. Jon. on Gen. xi. 28, from the mistranslation of which this legend took its rise, the word ur in Heb. meaning fire. See also Targ. Jon. on. Gen. xv. 7. The legend was adopted by some of the Eastern Christians; and commemorated in the Syrian Calendar on Jan. 29. (Hyde de Rel. V. Pers. 74). Comp. the Abyssinian Calendar on Jan. 25. (Ludolf. Hist. p. 409).
65	70	21	And they sought to lay a plot against him: but we caused them to be the sufferers.n	n Some tell us that Nimrod, on seeing this miraculous deliverance from his palace, cried out, that he would make an offering to the GOD of Abraham; and that he accordingly sacrificed four thousand kine.9 But, if he ever relented, he soon relapsed into his former infidelity: for he built a tower that he might ascend to heaven to see Abraham’s GOD; which being overthrown,10 still persisting in his design, he would be carried to heaven in a chest borne by four monstrous birds; but after wandering for some time through the air, he fell down on a mountain with such a force, that he made it shake, whereto (as some fancy) a passage in the Korân11 alludes, which may be translated, although their contrivances be such as to make the mountains tremble. Nimrod, disappointed in his design of making war with GOD, turned his arms against Abraham, who, being a great prince, raised forces to defend himself; but GOD, dividing Nimrod’s subjects, and confounding their language, deprived him of the greater part of his people, and plagued those who adhered to him by swarms of gnats, which destroyed almost all of them: and one of those gnats having entered into the nostril, or ear, of Nimrod, penetrated to one of the membranes of his brain, where, growing bigger every day, it gave him such intolerable pain, that he was obliged to cause his head to be beaten with a mallet, in order to procure some ease, which torture he suffered four hundred years; GOD being willing to punish, by one of the smallest of his creatures, him who insolently boasted himself to be lord of all.12 A Syrian calendar places the death of Nimrod, as if the time were well known, on the eighth of Thamûz, or July.13 9 Al Beidâwi. 10 See chapter 16, p. 196. 11 Chapter 14, p. 190. 12 Vide D’Herbel. Bibl. Orient. Art. Nemrod. Hyde, ubi supra. 13 Vide Hyde, ibid. p. 74.				And they sought to lay a plot against him, but we made them the sufferers.
65	71	21	And we delivered him, and Lot, by bringing them into the land wherein we have blessed all creatures.o	o i.e., Palestine; in which country the greater part of the prophets appeared.				And we brought him and Lot in safety to the land which we have blessed for all human beings:
65	72	21	And we bestowed on him Isaac and Jacob, as an additional gift: and we made all of them righteous persons.					And we gave him Isaac and Jacob as a farther gift, and we made all of them righteous:
65	73	21	We also made them models of religion,p that they might direct others by our command: and we inspired into them the doing of good works, and the observance of prayer, and the giving of alms; and they served us.	p See chapter 2, p. 14.				We also made them models who should guide others by our command, and we inspired them with good deeds and constancy in prayer and almsgiving, and they worshipped us.
65	74	21	And unto Lot we gave wisdom and knowledge, and we delivered him out of the city which committed filthy crimes; for they were a wicked and insolent people;q	q See chapter 7, p. 113, &c., and chapter II, p. 166.				And unto Lot we gave wisdom, and knowledge; and we rescued him from the city which wrought filthiness; for they were a people, evil, perverse:
65	75	21	and we led him into our mercy; for he was an upright person.					And we caused him to enter into our mercy, for he was of the righteous.
65	76	21	And remember Noah, when he called for destruction on his people,r before the prophets above mentioned: and we heard him, and delivered him and his family from a great strait:	r See chapter 8, p. 132, note z.				And remember Noah when aforetime he cried to us and we heard him, and delivered him and his family from the great calamity;
65	77	21	and we protected him from the people who accused our signs of falsehood; for they were a wicked people, wherefore we drowned them all.					And we helped him against the people who treated our signs as impostures. An evil people verily were they, and we drowned them all.
65	78	21	And remember David and Solomon, when they pronounced judgment concerning a field, when the sheep of certain people had fed therein by night, having no shepherd; and we were witnesses of their judgment:					And David and Solomon; when they gave judgment concerning a field when some people's sheep had caused a waste therein; and we were witnesses of their judgment.
65	79	21	and we gave the understanding thereof unto Solomon.s And on all of them we bestowed wisdom, and knowledge. And we compelled the mountains to praise us, with David; and the birds also:t and we did this.	s Some sheep, in their shepherd’s absence, having broken into another man’s field (or vineyard, say others), by night, and eaten up the corn, a dispute arose thereupon: and the cause being brought before David and Solomon, the former said, that the owner of the land should take the sheep, in compensation of the damage which he had sustained; but Solomon, who was then but eleven years old, was of opinion that it would be more just for the owner of the field to take only the profit of the sheep, viz., their milk, lambs, and wool, till the shepherd should, by his own labour and at his own expense, put the field into as good condition as when the sheep entered it; after which the sheep might be returned to their master. And this judgment of Solomon was approved by David himself as better than his own.1 1 Al Beidâwi, Jallalo’ddin, &c. t Mohammed, it seems, taking the visions of the Talmudists for truth, believed that when David was fatigued with singing psalms, the mountains, birds, and other parts of the creation, both animate and inanimate, relieved him in chanting the divine praises. This consequence the Jews draw from the words of the psalmist, when he calls on the several parts of nature to join with him in celebrating the praise of GOD;2 it being their perverse custom to expound passages in the most literal manner, which cannot bear a literal sense without a manifest absurdity; and, on the contrary, to turn the plainest passages into allegorical fancies. 2 See Psalm cxlviii				And we gave Solomon insight into the affair; and on both of them we bestowed wisdom and knowledge. And we constrained the mountains and the birds to join with David in our praise: Our doing was it!
65	80	21	And we taught him the art of making coats of mail for you,u that they may defend you in your wars: will ye therefore be thankful?	u Men, before his inventing them, used to arm themselves with broad plates of metal. Lest this fable should want something of the marvellous, one writer tells us, that the iron which David used became soft in his hands like wax.3 3 Tarikh Montakkab. Vide D’Herbel. p. 284.				And we taught David the art of making mail15 for you, to defend you from each other's violence: will ye therefore be thankful?	15 It has been observed that the blacksmith has ever been looked upon with awe by barbarians on the same principle that made Vulcan a deity. In Abyssinia all artisans are Budah, sorcerers, especially the blacksmith, and he is a social outcast, as among the Somal; Throughout the rest of El-Islam, the blacksmith is respected as treading in the path of David, the father of the craft. Burton. First Footsteps in E. Africa, p. 33. The numerous wars in which David was engaged, may have given rise to the myth of his being the inventor of mail.
65	81	21	And unto Solomon we subjected a strong wind:x it ran at his command to the land whereon we had bestowed our blessing:y and we knew all things.	x Which transported his throne with prodigious swiftness. Some say, this wind was violent or gentle, just as Solomon pleased.4 4 See chapter 27. y viz., Palestine: whither the wind brought back Solomon’s throne in the evening, after having carried it to a distant country in the morning.				And to Solomon we subjected we subjected the strongly blowing wind; it sped at his bidding to the land we had blessed; for we know all things:
65	82	21	And we also subjected unto his command divers of the devils, who might dive to get pearls for him, and perform other work besides this;z and we watched over them.a	z Such as the building of cities and palaces, the fetching of rare pieces of art from foreign countries, and the like. a Lest they should swerve from his orders, or do mischief according to their natural inclinations. Jallalo’ddin says, that when they had finished any piece of building, they pulled it down before night, if they were not employed in something new.				And sundry Satans16 who should dive for him and perform other work beside: and we kept watch over them.	16 See Sura xxxviii. 37, p. 127.
65	83	21	And remember Job;b when he cried unto his LORD, saying, Verily evil hath afflicted me: but thou art the most merciful of those who show mercy.	b The Mohammedan writers tell us, that Job was of the race of Esau, and was blessed with a numerous family, and abundant riches; but that GOD proved him, by taking away all that he had, even his children, who were killed by the fall of a house; notwithstanding which he continued to serve GOD, and to return him thanks, as usual; that he was then struck with a filthy disease, his body being full of worms, and so offensive, that as he lay on the dunghill none could bear to come near him: that his wife, however (whom some call Rahmat the daughter of Ephraim the son of Joseph, and others Makhir the daughter of Manasses), attended him with great patience, supporting him with what she earned by her labour; but that the devil appeared to her one day, after having reminded her of her past prosperity, promised her that if she would worship him, he would restore all they had lost; whereupon she asked her husband’s consent, who was so angry at the proposal, that he swore, if he recovered, to give his wife a hundred stripes: that Job having pronounced the prayer recorded in this passage, GOD sent Gabriel, who taking him by the hand raised him up; and at the same time a fountain sprang up at his feet, of which having drank, the worms fell off his body, and washing therein he recovered his former health and beauty: that GOD then restored all to him double; his wife also becoming young and handsome again, and bearing him twenty-six sons; and that Job, to satisfy his oath, was directed by GOD to strike her one blow with a palm-branch having a hundred leaves.1 Some, to express the great riches which were bestowed on Job after his sufferings, say he had two threshing-floors, one for wheat, and the other for barley, and that GOD sent two clouds which rained gold on the one, and silver on the other, till they ran over.2 The traditions differ as to the continuance of Job’s calamities; one will have it to be eighteen years, another thirteen, another three, and another exactly seven years seven months and seven hours. 1 Al Beidâwi, Jallalo’ddin, Abu’lfeda, &c. See D’Herbel. Bibl. Orient. Art. Aicub. 2 Jallalo’ddin.				And remember Job: When he cried to his Lord, "Truly evil hath touched me: but thou art the most merciful of those who shew mercy."
65	84	21	Wherefore we heard him, and relieved him from the evil which was upon him: and we restored unto him his family, and as many more with them, through our mercy, and for an admonition unto those who serve God.					So we heard him, and lightened the burden of his woe; and we gave him back his family, and as many more with them,–a mercy from us, and a memorial for those who serve us:
65	85	21	And remember Ismael, and Edris,c and Dhu'lkefl.d All these were patient persons;	c See chapter 19, p. 230. d Who this prophet was is very uncertain. One commentator will have him to be Elias, or Joshua, or Zacharias:3 another supposes him to have been the son of Job, and to have dwelt in Syria; to which some add, that he was first a very wicked man, but afterwards repenting, died; upon which these words appeared miraculously written over his door, Now hath God been merciful unto Dhu’lkefl:4 and a third tells us he was a person of great strictness of life, and one who used to decide causes to the satisfaction of all parties, because he was never in a passion: and that he was called Dhu’lkefl from his continual fasting, and other religious exercises.5 3 Al Beidâwi. 4 Abu’lf. 5 Jallalo’ddin.				And Ismael, and Edris17 and Dhoulkefl18–all steadfast in patience.	17 See Sura xix. 55, 6, p. 121. 18 The man of the lot or portion. Or, of care, support. According to some Elias, as others say, Isaiah. It is more probable, however, that he is he Obadiah of 1 Kings xviii. 4, who supported 100 prophets in the cave, or Ezechiel, who is called Kephil by the Arabs. See Niebuhr, Travels, ii. 265.
65	86	21	wherefore we led them into our mercy; for they were righteous doers.					And we caused them to enter into our mercy; for they were of the righteous:
65	87	21	And remember Dhu'lnun,e when he departed in wrath,f and thought that we could not exercise our power over him. And he cried out in the darkness,g saying, There is no GOD, besides thee: praise be unto thee! Verily I have been one of the unjust.	e This is the surname of Jonas; which was given him because he was swallowed by the fish. See chapter 10, p. 157. f Some suppose Jonas’s anger was against the Ninevites, being tired with preaching to them for so long a time, and greatly disgusted at their obstinacy and ill usage of him; but others, more agreeably to scripture, say the reason of his ill humour was GOD’S pardoning of that people on their repentance, and averting the judgment which Jonas had threatened them with, so that he thought he had been made a liar.6 6 Al Beidâwi. g i.e., Out of the belly of the fish.				And Dhoulnoun;19 when he went on his way in anger, and thought that we had no power over him. But in the darkness he cried "There is no God but thou: Glory be unto Thee! Verily, I have been one of the evil doers:"	19 The man of the fish–Jonah.
65	88	21	Wherefore we heard him, and delivered him from affliction;h for so do we deliver the true believers.	h See chapter 37.				So we heard him and rescued him from misery: for thus rescue we the faithful:
65	89	21	And remember Zacharias, when he called upon his LORD, saying, O LORD, leave me not childless: yet thou art the best heir.					And Zacharias; when he called upon his Lord saying, "O my Lord, leave me not childless: but there is no better heir than Thyself."20	20 See Suras [xcvii.] iii. 33; xix. p. 117, for the story of Zacharias in full. The concluding sentence of this clause is obscure. It probably means that even if no heir were vouchsafed to Zacharias, yet since God will be the heir of all things he would take Zacharias to himself and thus abundantly recompense him. See Sura [lxxix.] xxviii. 58.
65	90	21	Wherefore we heard him, and we gave him John; and we rendered his wife fit for bearing a child unto him. These strove to excel in good works, and called upon us with love, and with fear; and humbled themselves before us.					So we heard him, and gave him John, and we made his wife fit for child-bearing. Verily, these vied in goodness, and called upon us with love and fear, and humbled themselves before us:
65	91	21	And remember her who preserved her virginity,i and into whom we breathed of our spirit; ordaining her and her son for a sign unto all creatures.	i Namely, the Virgin Mary				And her who kept her maidenhood, and into whom21 we breathed of our spirit, and made her and her son a sign to all creatures.	21 See Sura [cix.] lxvi. 12. It is quite clear from these two passages that Muhammad believed in the Immaculate and miraculous conception of Jesus.
65	92	21	Verily this your religion is one religion,j and I am your LORD; wherefore serve me.	j Being the same which was professed by all the prophets, and holy men and women, without any fundamental difference or variation.				Of a truth, this, your religion, is the one22 Religion, and I your Lord; therefore serve me:	22 That is, identical with that of the previous prophets, etc.
65	93	21	But the Jews and Christians have made schisms in the affair of their religion among themselves; but all of them shall appear before us.					But they have rent asunder this their great concern among themselves into sects. All of them shall return to us.
65	94	21	Whosoever shall do good works, being a true believer, there shall be no denial of the reward due to his endeavors; and we will surely write it down unto him.					And whoso shall do the things that are right, and be a believer, his efforts shall not be disowned: and surely will we write them down for him.
65	95	21	An inviolable prohibition is laid on every city which we shall have destroyed; for that they shall not return any more into the world,					There is a ban on every city which we shall have destroyed, that they shall not rise again,
65	96	21	until Gog and Magog shall have a passage opened for them,k and they shall hasten from every high hill,l	k i.e., Until the resurrection; one sign of the approach whereof will be the eruption of those barbarians.1 1 See the Prelim. Disc. Sect. IV. p. 63. l In this passage some copies, instead of hadabin, i.e., an elevated part of the earth, have jadathin, which signifies a grave; and if we follow the latter reading, the pronoun they must not refer to Gog and Magog, but to mankind in general.				Until a way is opened for Gog and Magog,23 and they shall hasten from every high land,	23 See Sura [lxix.] xviii. 93. Thus, the ancient Jewish and Christian legend connects Gog and Magog with the end of the world. Rev. xx. 8. Pseudojon on Lev. xxvi. 44. Comp. Numb. xi. 27. Gog, however, is probably the mountain Ghef or Ghogh (see Reinegg's Beschreib. der Caucasus, ii. 79) and the syllable Ma in Magog, the Sanscrit mah, maha great.
65	97	21	and the certain promise shall draw near to be fulfilled: and behold, the eyes of the infidels shall be fixed with astonishment, and they shall say, Alas for us! we were formerly regardless of this day; yea, we were wicked doers.					And this sure promise shall draw on. And lo! the eyes of the infidels shall stare amazedly; and they shall say, "Oh, our misery! of this were we careless! yea, we were impious persons."
65	98	21	Verily both ye, O men of Mecca, and the idols which ye worship besides GOD, shall be cast as fuel into hell fire: ye shall go down into the same.					Verily, ye, and what ye worship beside God,24 shall be fuel for hell: ye shall go down into it.	24 "Whenever a people is punished (for idolatry) the beings honoured by them as gods, shall also be punished, for so it is written, on all the gods also of Egypt will I inflict judgments." (Sakkah, 29.)
65	99	21	If these were really gods, they would not go down into the same: and all of them shall remain therein forever.					Were these gods, they would not go down into it; but they shall all abide in it for ever.
65	100	21	In that place shall they groan for anguish; and they shall not hear ought therein.m	m Because of their astonishment and the insupportable torments they shall endure; or, as others expound the words, They shall not hear therein anything which may give them the least comfort.				Therein shall they groan; but nought therein shall they hear to comfort them.
65	101	21	As for those unto whom the most excellent reward of paradise hath been predestinated by us, they shall be transported far off from the same;n	n One Ebn al Zabári objected to the preceding words, Both ye and that which ye worship besides GOD, shall be cast into hell, because, being general , they asserted an absolute falsehood; some of the objects of idolatrous worship being so far from any danger of damnation, that they were in the highest favour with GOD, as JESUS, Ezra, and the angels: wherefore this passage was revealed, excepting those who were predestined to salvation.2 2 Al Beidâwi, Jallalo’ddin.				But they for whom we have before ordained good things, shall be far away from it:
65	102	21	they shall not hear the least sound thereof: and they shall continue forever in the felicity which their souls desire.					Its slightest sound they shall not hear: in what their souls longed for, they shall abide for ever:
65	103	21	The greatest terror shall not trouble them; and the angels shall meet them to congratulate them, saying, This is your day which ye were promised.					The great terror shall not trouble them; and the angel shall meet them with, "This is your day which ye were promised."
65	104	21	On that day we will roll up the heavens, as the angel al Sijilo rolleth up the book wherein every man's actions are recorded. As we made the first creature out of nothing, so we will also reproduce it at the resurrection. This is a promise which it lieth on us to fulfil: we will surely perform it.	o Whose office it is to write down the actions of every man’s life, which, at his death, he rolls up, as completed. Some pretend one of Mohammed’s scribes is here meant: and others take the word Sijil, or, as it is also written, Sijjill, for an appellative, signifying a book or written scroll; and accordingly render the passage, as a written scroll is rolled up.3 3 Iidem, &c.				On that day we will roll up the heaven as one rolleth up25 written scrolls. As we made the first creation, so will we bring it forth again. This promise bindeth us; verily, we will perform it.	25 Ar. Sidjill, which is supposed by some to be the name of the angel who writes down the actions of every man's life upon a scroll, which is rolled up at his death (comp. Isai. xxxiv. 4); by others, to be the name of one of Muhammad's secretaries.
65	105	21	And now have we written in the psalms, after the promulgation of the law, that my servants the righteous shall inherit the earth.p	p These words are taken from Psalm xxxvii. v. 29.				And now, since the Law was given, have we written in the Psalms that "my servants, the righteous, shall inherit the earth."26	26 Ps. xxxvii. 29. This is the only text quoted in the Koran.
65	106	21	Verily in this book are contained sufficient means of salvation, unto people who serve God.					Verily, in this Koran is teaching for those who serve God.
65	107	21	We have not sent thee, O Mohammed, but as a mercy unto all creatures.					We have not sent thee otherwise than as mercy unto all creatures.
65	108	21	Say, No other hath been revealed unto me, than that your GOD is one GOD: will ye therefore be resigned unto him?					SAY: Verily it hath been revealed to me that your God is one God; are ye then resigned to Him? (Muslims.)
65	109	21	But if they turn their backs to the confession of God's unity, say, I proclaim war against you all equally:q but I know not whether that which ye are threatened withr be nigh, or whether it be far distant.	q Or, I have publicly declared unto you what I was commanded. r viz., The losses and disgraces which ye shall suffer by the future successes of the Moslems; or, the day of judgment.				But if they turn their backs, then SAY: I have warned you all alike; but I know not whether that with which ye are threatened be nigh or distant.
65	110	21	Verily God knoweth the discourse which is spoken in public; and he also knoweth that which ye hold in private.					God truly knoweth what is spoken aloud, and He also knoweth that which ye hide.
65	111	21	I know not but peradventure the respite granted you is for a trial of you; and that he may enjoy the prosperity of this world for a time.					And I know not whether haply this delay be not for your trial, and that ye may enjoy yourselves for a time.
65	112	21	Say, LORD, judge between me and my adversaries with truth. Our LORD is the Merciful; whose assistance is to be implored against the blasphemies and calumnies which ye utter.					My Lord saith: Judge ye with truth; for our Lord is the God of Mercy–whose help is to be sought against what ye utter.
107	0	22
107	0	22
107	0	22	CHAPTER XXII.					SURA XXII.–THE PILGRIMAGE [CVII.]
107	0	22	ENTITLED, THE PILGRIMAGE;s REVEALED AT MECCA.t	s Some ceremonies used at the pilgrimage of Mecca being mentioned in this chapter, gave occasion to the inscription. t Some1 except two verses, beginning at these words, There are some men who serve GOD, in a wavering manner, &c. And others2 six verses, beginning at, These are two opposite parties, &c. 1 Jallalo’ddin. 2 Al Beidâwi.				MEDINA.1–78 Verses	1 This Sura is generally said to have been revealed at Mecca,–but this is probably only the case with verses 1-24; 43-56; 60-65; 67-75. Mr. Muir places it at the close of the Meccan Suras of the fifth period. See Nöld, p. 158.
107	0	22	IN THE NAME OF THE MOST MERCIFUL GOD.					In the Name of God, the Compassionate, the Merciful
107	1	22	O MEN of Mecca, fear your LORD. Verily the shock of the last houru will be a terrible thing.	u Or, the earthquake which, some say, is to happen a little before the sun rises from the west; one sign of the near approach of the day of judgment.3 3 See the Prelim. Disc. Sect. IV. p. 61, &c.	The Secret of Divine Civilization, p. 53, footnote 32 link	MG: the earthquake of the Hour		O MEN of Mecca, fear your Lord. Verily, the earthquake of the last Hour will be a tremendous thing!
107	2	22	On the day whereon ye shall see it, every woman who giveth suck shall forget the infant which she suckleth,x and every female that is with young shall cast her burden; and thou shalt see men seemingly drunk, yet they shall not be really drunk: but the punishment of GOD will be severe.	x See the Prelim. Disc. Sect. IV. p. 64.		Shoghi Effendi in The Dawn-Breakers: every suckling woman shall forsake her sucking babe; and every woman that hath a burden in her womb shall cast her burden. And thou shalt see men drunken, yet they are not drunken; but it is the mighty chastisement of God!	The Dawn-Breakers, Chapter XXIV, p. 567 link	On the day when ye shall behold it, every suckling woman shall forsake her sucking babe; and every woman that hath a burden in her womb shall cast her burden; and thou shalt see men drunken, yet are they not drunken: but it is the mighty chastisement of God!
107	3	22	There is a man who disputeth concerning GOD without knowledge,y and followeth every rebellious devil:	y This passage was revealed on account of al Nodar Ebn al Hareth, who maintained that the angels were the daughters of GOD, that the Korân was a fardel of old fables, and denied the resurrection.4 4 Al Beidâwi.				There is a man2 who, without knowledge, wrangleth about God, and followeth every rebellious Satan;	2 Said to be Abu Jahl. See Sura xcvi. p. 20, n. 2.
107	4	22	against whom it is written, that whoever shall take him for his patron, he shall surely seduce him, and shall lead him into the torment of hell.					Concerning whom it is decreed, that he shall surely beguile and guide into the torment of the Flame, whoever shall take him for his Lord.
107	5	22	O men, if ye be in doubt concerning the resurrection, consider that we first created you of the dust of the ground; afterwards, of seed; afterwards, of a little coagulated blood;z afterwards, of a piece of flesh, perfectly formed in part, and in part imperfectly formed; that we might make our power manifest unto you: and we caused that which we please to rest in the wombs, until the appointed time of delivery. Then we bring you forth infants; and afterwards we permit you to attain your age of full strength: and one of you dieth in his youth, and another of you is postponed to a decrepit age, so that he forgetteth whatever he knew. Thou seest the earth sometimes dried up and barren: but when we send down rain thereon, it is put in motion and swelleth, and produceth every kind of luxuriant vegetables.	z See chapter 96.	Tablets of the Divine Plan (within pp. 3-9, 1 To the Bahá’ís of the Northeastern States) link	O: The soil was black and dried. Then we caused the rain to descend upon it and immediately it became green, verdant, and every kind of plant sprouted up luxuriantly.		O men! if ye doubt as to the resurrection, yet, of a truth, have We created you of dust, then of the moist germs of life, then of clots of blood, then of pieces of flesh shapen and unshapen, that We might give you proofs of our power! And We cause one sex or the other, at our pleasure, to abide in the womb until the appointed time; then We bring you forth infants; then permit you to reach your age of strength; and one of you dieth, and another of you liveth on to an age so abject that all his former knowledge is clean forgotten!3 And thou hast seen the earth dried up and barren: but when We send down the rain upon it, it stirreth and swelleth, and groweth every kind of luxuriant herb.	3 Lit. so that after knowledge he knoweth not aught.
107	6	22	This showeth that GOD is the truth, and that he raiseth the dead to life, and that he is almighty;					This, for that God is the Truth, and that it is He who quickeneth the dead,-and that He hath power over everything:
107	7	22	and that the hour of judgment will surely come (there is no doubt thereof), and that GOD will raise again those who are in the graves.					And that "the Hour" will indeed come–there is no doubt of it–and that God will wake up to life those who are in the tombs.
107	8	22	There is a man who disputeth concerning GOD without either knowledge, or a direction, or an enlightening book;a	a The person here meant, it is said, was Abu Jahl,1 a principal man among the Koreish, and a most inveterate enemy of Mohammed and his religion. His true name was Amru Ebn Heshâm, of the family of Makhzûm; and he was surnamed Abu’lhocm, i.e., the father of wisdom, which was afterwards changed into Abu Jahl, or the father of folly. He was slain in the battle of Bedr.2 1 Jallalo’ddin. 2 See chapter 8, p. 132.				A man there is who disputeth about God without knowledge or guidance or enlightening Book,
107	9	22	proudly turning his side, that he may seduce men from the way of GOD. Ignominy shall attend him in this world; and on the day of resurrection we will make him taste the torment of burning,					Turning aside in scorn to mislead others from the way of God! Disgrace shall be his in this world; and on the day of the resurrection, We will make him taste the torment of the burning:–
107	10	22	when it shall be said unto him. This thou sufferest because of that which thy hands have formerly committed; for GOD is not unjust towards mankind.					"This, for thy handywork of old! for God is not unjust to His servants."
107	11	22	There are some men who serve GOD in a wavering manner, standing, as it were, on the vergeb of the true religion. If good befall one of them, he resteth satisfied therein; but if any tribulation befall him, he turneth himself round, with the loss both of this world, and of the life to come. This is manifest perdition.	b This expression alludes to one who being posted in the skirts of an army, if he sees the victory inclining to his own side, stands his ground, but if the enemy is likely to prevail, takes to his heels. The passage, they say, was revealed on account of certain Arabs of the desert, who came to Medina, and having professed Mohammedism, were well enough pleased with it so long as their affairs prospered, but if they met with any adversity, were sure to lay the blame on their new religion. A tradition of Abu Saïd mentions another accident as the occasion of this passage, viz., that a certain Jew embraced Islâm, but afterwards taking a dislike to it, on account of some misfortune which had befallen him, went to Mohammed, and desired he might renounce it, and be freed from the obligation of it: but the prophet told him that no such thing was allowed in his religion.3 3 Al Beidâwi.		BWC: this verily is utter perdition	Bahíyyih Khánum, V. Letters of the Greatest Holy Leaf, no. 33, p. 138 link	There are some who serve God in a single point. If good come upon one of them, he resteth in it; but if trial come upon him, he turneth him round (to infidelity) with the loss both of this world and of the next! This same is the clear ruin!
107	12	22	He will call upon that, besides GOD, which can neither hurt him, nor profit him. This is an error remote from truth.					He calleth upon that beside God which can neither hurt him nor profit him. This same is the far-gone error!
107	13	22	He will invoke him who will sooner be of hurt to his worshipper than of advantage. Such is surely a miserable patron, and a miserable companion.					He calleth on him who would sooner hurt than profit him. Surely, bad the lord, and, surely, bad the vassal!
107	14	22	But GOD will introduce those who shall believe, and do righteous works, into gardens through which rivers flow; for GOD doth that which he pleaseth.		A Traveler’s Narrative, p. 73 link	cf. EGB: doing what He pleaseth and ordering what He willeth.		But God will bring in those who shall believe and do the things that are right, into gardens 'neath which the rivers flow: for God doth that which He pleaseth.
107	15	22	Whoso thinketh that GOD will not assist his apostle in this world, and in the world to come, let him strain a rope towards heaven, then let him put an end to his life, and see whether his devices can render that ineffectual, for which he was angry.c	c Or, Let him tie a rope to the roof of his house, and hang himself; that is, let him carry his anger and resentment to ever so great a height, even to be driven to the most desperate extremities, and see whether with all his endeavours he will be able to intercept the divine assistance.4 4 Idem.				Let him who thinketh that God will not help His Apostle in this world and in the next, stretch a cord aloft as if to destroy himself; then let him cut it, and see whether his devices can bring that4 to nought at which he was angry!	4 The teachings and progress of Islam.
107	16	22	Thus do we send down the Koran, being evident signs: for GOD directeth whom he pleaseth.					Thus send we down the Koran with its clear signs (verses): and because God guideth whom He pleaseth.
107	17	22	As to the true believers, and those who Judaize, and the Sabians, and the Christians, and the Magians, and the idolaters; verily GOD shall judge between them on the day of resurrection; for GOD is witness of all things.					As to those who believe, and the Jews, and the Sabeites,5 and the Christians, and the Magians, and those who join other gods with God, of a truth, God shall decide between them on the day of resurrection: for God is witness of all things.	5 See Sura [xci.] ii. 59. The Sabeites were probably Hanyfs. See Pref.
107	18	22	Dost thou not perceive that all creatures both in heaven and on earth adore GOD;d and the sun, and the moon, and the stars, and the mountains, and the trees, and the beasts, and many men? but many are worthy of chastisement:	d Confessing his power, and obeying his supreme command.				Seest thou not that all in the Heavens and all on the Earth adoreth God? the sun and the moon and the stars, and the mountains, and the trees, and the beasts, and many men? But of many is chastisement the due:
107	19	22	and whomsoever GOD shall render despicable, there shall be none to honour; for GOD doth that which he pleaseth.		Summons of the Lord of Hosts (Súriy-Haykal, paragraph 241) link A Traveler’s Narrative, p. 63 link A Traveler’s Narrative, p. 73 link	BWC: doeth as He willeth EGB: He doeth what He will cf. EGB: doing what He pleaseth and ordering what He willeth.		And whom God shall disgrace there shall be none to honour: God doth that which pleaseth Him.
107	20	22	These are two opposite parties, who dispute concerning their LORD.e And they who believe not shall have garments of fire fitted unto them: boiling water shall be poured on their heads;	e viz., The true believers, and the infidels. The passage is said to have been revealed on occasion of a dispute between the Jews and the Mohammedans; the former insisting that they were in greater favour with GOD, their prophet and revelations being prior to those of the latter; and these replying, that they were more in GOD’S favour, for that they believed not only in Moses but also in Mohammed, and in all the scriptures without exception; whereas the Jews rejected Mohammed, though they knew him to be a prophet, out of envy.1 1 Idem.				These, the Faithful and the Infidels, are the two disputants who dispute concerning their Lord: but for those who have disbelieved, garments of fire shall be cut out; the boiling water shall be poured down upon their heads:
107	21	22	their bowels shall be dissolved thereby, and also their skins; and they shall be beaten with maces of iron.					All that is in their bowels, and their skins, shall be dissolved: and there are maces of iron for them!
107	22	22	So often as they shall endeavor to get out of hell, because of the anguish of their torments, they shall be dragged back into the same; and their tormentors shall say unto them, Taste ye the pain of burning.					So oft as they, for very anguish, would fain come forth thence, back shall they be turned into it: and–"Taste ye the torment of the burning."
107	23	22	GOD will introduce those who shall believe, and act righteously, into gardens through which rivers flow: they shall be adorned therein with bracelets of gold, and pearls; and their vestures therein shall be silk.					But God will bring in those who shall have believed, and done the things that are right, into gardens 'neath which the rivers flow. Adorned shall they be therein with golden bracelets and with pearls, and their raiment therein shall be of silk;
107	24	22	They are directed unto a good saying;f and are directed into the honourable way.	f viz., The profession of GOD’S unity; or these words, which they shall use at their entrance into paradise, Praise be unto GOD, who hath fulfilled his promise unto us.2 2 Idem.				For they were guided to the best of words; guided to the glorious path!
107	25	22	But they who shall disbelieve, and obstruct the way of GOD, and hinder men from visiting the holy temple of Mecca, which we have appointed for a place of worship unto all men: the inhabitant thereof, and the stranger have an equal right to visit it:					But those who believe not, and seduce others from the way of God, and from the Holy Mosque which we have appointed to all men, alike for those who abide therein, and for the stranger;
107	26	22	and whosoever shall seek impiously to profane it, we will cause him to taste a grievous torment.					And those who seek impiously to profane it, we will cause to taste a grievous punishment.
107	27	22	Call to mind when we gave the site of the house of the Caaba for an abode unto Abraham,g saying, Do not associate anything with me; and cleanse my house for those who compass it, and who stand up, and who bow down to worship.	g i.e., For a place of religious worship; showing him the spot where it had stood, and also the model of the old building, which had been taken up to heaven at the flood.3 3 See the Prelim. Disc., Sect. IV.				And call to mind when we assigned the site of the House6 to Abraham and said: "Unite not aught with Me in worship, and cleanse My House for those who go in procession round it, and who stand or bow in worship:"–	6 The Kaaba. Sharastani informs us that there was an opinion prevalent among the Arabs, that the walking round the Kaaba, and other ceremonies, were symbolic of the motion of the planets and of other astronomical facts. Watwat, Mabahij al Fikr., Lib. i., c. 2, says that "most Arabic tribes were originally star-worshippers, Sabeans. The people of Saba worshipped the Sun, the tribes of Asad and Kaninah the Moon, etc. etc. At a later period they all sunk into idolatry, and in the time of Muhammad, the idols round the Kaaba amounted to 360."
107	28	22	And proclaim unto the people a solemn pilgrimage;h let them come unto thee on foot, and on every lean camel, arriving from every distant road;	h It is related that Abraham, in obedience to this command, went up to Mount Abu kobeis, near Mecca, and cried from thence, O men, perform the pilgrimage to the house of your LORD; and that GOD caused those who were then in the loins of their fathers, and the wombs of their mothers, from east to west, and who, he knew beforehand, would perform the pilgrimage, to hear his voice. Some say, however, that these words were directed to Mohammed, commanding him to proclaim the pilgrimage of valediction:4 according to which exposition the passage must have been revealed at Medina. 4 Al Beidâwi.				And proclaim to the peoples a PILGRIMAGE: Let them come to thee on foot and on every fleet7 camel, arriving by every deep defile:	7 Lit. thin, with the implied sense of fleet.
107	29	22	that they may be witnesses of the advantages which accrue to them from the visiting this holy place,i and may commemorate the name of GOD on the appointed days,j in gratitude for the brute cattle which he hath bestowed on them. Wherefore eat thereof, and feed the needy, and the poor.	i viz., The temporal advantage made by the great trade driven at Mecca during the pilgrimage, and the spiritual advantage of having performed so meritorious a work. j Namely, The ten first days of Dhu’lhajja; or the tenth day of the same month, on which they slay the sacrifices, and the three following days.5 5 Idem, Jallalo’ddin.				That they may bear witness of its benefits to them, and may make mention of God's name on the appointed days,8 over the brute beasts with which He hath supplied them for sustenance: Therefore eat thereof yourselves, and feed the needy, the poor:	8 The ten first days of the Dhu'lhajja. For the ceremonies, see Freytag's Einleitung, p. 418; Burton's Pilgrimage, vol. iii.; Sale's Notes and Prelim. Disc.
107	30	22	Afterwards let them put an end to the neglect of their persons;k and let them pay their vows,l and compass the ancient house.m	k By shaving their heads, and other parts of their bodies, and cutting their beards and nails in the valley of Mina; which the pilgrims are not allowed to do from the time they become Mohrims, and have solemnly dedicated themselves to the performance of the pilgrimage, till they have finished the ceremonies, and slain their victims.6 6 Iidem. See chapter 2, p. 14, chapter 5, p. 85, and Bobov. de Peregr. Meccana, p. 15, &c. l By doing the good works which they have vowed to do in their pilgrimage. Some understand the words only of the performance of the requisite ceremonies. m i.e., The Caaba; which the Mohammedans pretend was the first edifice built and appointed for the worship of GOD.1 The going round this chapel is a principal ceremony of the pilgrimage, and is often repeated; but the last time of their doing it, when they take their farewell of the temple, seems to be more particularly meant in this place. 1 See chapter 3, p. 42, and the Prelim. Disc. Sect. IV.				Then let them bring the neglect of their persons to a close,9 and let them pay their vows, and circuit the ancient House.	9 That is, the uncut beards, nails, etc.
107	31	22	This let them do. And whoever shall regard the sacred ordinances of GOD;n this will be better for him in the sight of his LORD. All sorts of cattle are allowed you to eat, except what hath been read unto you, in former passages of the Koran, to be forbidden. But depart from the abomination of idols, and avoid speaking that which is false:o	n By observing what he has commanded, and avoiding what he has forbidden, or, as the words also signify, Whoever shall honour what GOD hath sanctified, or commanded not to be profaned; as the temple and territory of Mecca, and the sacred months, &c. o Either by asserting wrong and impious things of the Deity; or by bearing false witness against your neighbours.				This do. And he that respecteth the sacred ordinances of God, this will be best for him with his Lord. The flesh of cattle is allowed you, save of those already specified to you. Shun ye, therefore, the pollutions of idols; and shun ye the word of falsehood;
107	32	22	being orthodox in respect to GOD, associating no other god with him; for whoever associateth, any other with GOD is like that which falleth from heaven, and which the birds snatch away, or the wind bloweth to a far distant place.p	p Because he who falls into idolatry, sinketh from the height of faith into the depth of infidelity, has his thoughts distracted by wicked lusts, and is hurried by the devil into the most absurd errors.2 2 Al Beidâwi.				Sound in faith Godward, uniting no god with Him; for whoever uniteth gods with God, is like that which falleth from on high, and the birds snatch it away, or the wind wafteth it to a distant place.
107	33	22	This is so. And whoso maketh valuable offerings unto GOD;q verily they proceed from the piety of men's hearts.	q By choosing a well-favoured and costly victim, in honour of him to whom it is destined. They say Mohammed once offered a hundred fat camels, and among them one which had belonged to Abu Jahl, having in his nose a ring of gold: and that Omar offered a noble camel, for which he had been bid three hundred dinârs.3 The original may also be translated generally, Whoso regardeth the rites of the pilgrimage, &c. But the victims seem to be more particularly intended in this place. 3 Idem.				This do. And they who respect the rites of God, perform an action which proceedeth from piety of heart.
107	34	22	Ye receive various advantages from the cattle designed for sacrifices, until a determined time for slaying them: then the place of sacrificing them is at the ancient house.					Ye may obtain advantages from the cattle up to the set time for slaying them: then, the place for sacrificing them is at the ancient House.
107	35	22	Unto the professors of every religionr have we appointed certain rites, that they may commemorate the name of GOD on slaying the brute cattle which he hath provided for them. Your GOD is one GOD: wherefore resign yourselves wholly unto him. And do thou bear good tidings unto those who humble themselves;	r Jallalo’ddin understands this passage in a restrained sense, of the former nations who were true believers; to whom God appointed a sacrifice, and a fixed place and proper ceremonies for the offering of it.	A Traveler’s Narrative, p. 92 link	EGB: To every [people] We have appointed a [separate] rite		And to every people have we appointed rites, that they may commemorate the name of God over the brute beasts which He hath provided for them. And your God is the one God. To Him, therefore, surrender yourselves: and bear thou good tidings to those who humble them,–
107	36	22	whose hearts, when mention is made of GOD, are struck with fear; and unto those who patiently endure that which befalleth them; and who duly perform their prayers, and give alms out of what we have bestowed on them.					Whose hearts, when mention is made of God, thrill with awe; and to those who remain steadfast under all that be-falleth them, and observe prayer, and give alms of that with which we have supplied them.
107	37	22	The camels slain for sacrifice have we appointed for you as symbols of your obedience unto GOD: ye also receive other advantages from them. Wherefore commemorate the name of GOD over them, when ye slay them, standing on their feet disposed in right order:s and when they are fallen down dead, eat of them; and give to eat thereof both unto him who is content with what is given him, without asking, and unto him who asketh.t Thus have we given you dominion over them, that ye might return us thanks.	s That is, as some expound the word, standing on three feet, having one of their fore feet tied up, which is the manner of tying camels to prevent their moving from the place. Some copies instead of sawâffa, read sawâffena, from the verb safana, which properly signifies the posture of a horse, when he stands on three feet, the edge of the fourth only touching the ground. t Or, as the words may also be rendered, Unto him who asketh in a modest and humble manner, and unto him who wanteth but dareth not ask.				And the camels have we appointed you for the sacrifice to God: much good have ye in them. Make mention, therefore, of the name of God over them when ye slay them, as they stand in a row; and when they are fallen over on their sides, eat of them, and feed him who is content and asketh not, and him who asketh. Thus have We subjected them to you, to the intent ye should be thankful.10	10 Offerings of animals are by no means confined to Mecca and the Pilgrimage. "It is not uncommon," says Mr. Lane, "without any definite view but that of obtaining general blessings, to make vows (of animals): and sometimes a peasant vows that he will sacrifice, for the sake of a saint, a calf which he possesses, as soon as it is grown and fatted. It is let loose, by consent of all his neighbours, to pasture where it will, even in fields of young wheat; and at last, after it has been sacrificed, a public feast is made of its meat. Many a large bull is thus given away." Modern Egyptians, i. 307. Compare Dr. Gobat's Abyssinia, p. 294, 7, for similar customs among Christians of probably Arabian extraction. Five or six thousand animals are said to have been slain in the valley of Mina by the pilgrims of the year 1854. (See Lieut. Burton's Pilgrimage, iii. p. 313.) The victim is considered by the devout as an expression of their conviction that death is their desert at the hands of God.
107	38	22	Their flesh is not accepted of GOD, neither their blood; but your piety is accepted of him. Thus have we given you dominion over them, that ye might magnify GOD, for the revelations whereby he hath directed you. And bear good tidings unto the righteous,					By no means can their flesh reach unto God, neither their blood; but piety on your part reacheth Him. Thus hath He subjected them to you, that ye might magnify God for His guidance: moreover, announce to those who do good deeds–
107	39	22	that GOD will repel the ill designs of the infidels from the true believers; for GOD loveth not every perfidious unbeliever.					That God will ward off mischief from believers: for God loveth not the false, the Infidel.
107	40	22	Permission is granted unto those who take arms against the unbelievers, for that they have been unjustly persecuted by them (and GOD is certainly able to assist them):					A sanction is given to those who, because they have suffered outrages, have taken up arms; and verily, God is well able to succour them:
107	41	22	who have been turned out of their habitations injuriously, and for no other reason than because they say, Our LORD is GOD.u And if GOD did not repel the violence of some men by others, verily monasteries, and churches, and synagogues, and the temples of the Moslems, wherein the name of GOD is frequently commemorated, would be utterly demolished.x And GOD will certainly assist him who shall be on his side: for GOD is strong and mighty.	u This was the first passage of the Korân which allowed Mohammed and his followers to defend themselves against their enemies by force, and was revealed a little before the flight to Medina; till which time the prophet had exhorted his Moslems to suffer the injuries offered them with patience, which is also commanded in above seventy different places of the Korân.1 1 Al Beidâwi, &c. Vide the Prelim. Disc. Sect. II. p. 38, &c. x That is, The public exercise of any religion, whether true or false, is supported only by force; and therefore, as Mohammed would argue, the true religion must be established by the same means.				Those who have been driven forth from their homes wrongfully, only because they say "Our Lord is the God." And if God had not repelled some men by others, cloisters, and churches, and oratories, and mosques, wherein the name of God is ever commemorated, would surely have been destroyed. And him who helpeth God will God surely help:11 for God is right Strong, Mighty:–	11 See Ibn Batoutah, iv. 106. (Par. ed.)
107	42	22	And he will assist those who, if we establish them in the earth, will observe prayer, and give alms, and command that which is just, and forbid that which is unjust. And unto GOD shall be the end of all things.					Those who, if we establish them in this land, will observe prayer, and pay the alms of obligation, and enjoin what is right, and forbid what is evil. And the final issue of all things is unto God.
107	43	22	If they accuse thee, O Mohammed, of imposture; consider that, before them, O Mohammed, of imposture; consider that, before them, the people of Noah, and the tribes of Ad and Thamud, and the people of Abraham, and the people of Lot, and the inhabitants of Madian, accused their prophets of imposture: and Moses was also charged with falsehood. And I granted a long respite unto the unbelievers: but afterwards I chastised them; and how different was the change I made in their condition!					Moreover, if they charge thee with imposture, then already, before them, the people of Noah, and Ad and Themoud, and the people of Abraham, and the people of Lot, and the dwellers in Madian, have charged their prophets with imposture! Moses, too, was charged with imposture! And I bore long with the unbelievers; then seize on them: and how great was the change I wrought!
107	44	22	How many cities have we destroyed, which were ungodly, and which are now fallen to ruin on their roofs? And how many wells have been abandoned,y and lofty castles?	y That is, How many spots in the deserts, which were formerly inhabited, are now abandoned? a neglected well being the proper sign of such a deserted dwelling in those parts, as ruins are of a demolished town. Some imagine that this passage intends more particularly a well at the foot of a certain hill in the province of Hadramaut, and a castle built on the top of the same hill, both belonging to the people of Handha Ebn Safwân, a remnant of the Thamudites, who having killed their prophet, were utterly destroyed by GOD, and their dwelling abandoned.2 2 Iidem				And how many cities which had been ungodly, and whose roofs are now laid low in ruin, have We destroyed! And wells have been abandoned and lofty castles!
107	45	22	Do they not therefore journey through the land? And have they not hearts to understand with, or ears to hear with? Surely as to these things their eyes are not blind, but the hearts are blind which are in their breasts.					Have they not journeyed through the land? Have they not hearts to understand with, or ears to hear with? It is not that to these sights their eyes are blind, but the hearts in their breasts are blind!
107	46	22	They will urge thee to hasten the threatened punishment; but GOD will not fail to perform what he hath threatened: and verily one day with thy LORD is as a thousand years, of those which ye compute.z	z See 2 Pet. iii. 8.				And they will bid thee to hasten the chastisement. But God cannot fail His threat. And verily, a day with thy Lord is as a thousand years,12 as ye reckon them!	12 Comp. Sur. xxxii. 4, p. 190.
107	47	22	Unto how many cities have I granted respite, though they were wicked? Yet afterwards I chastised them: and unto me shall they come to be judged at the last day.					How many cities have I long borne with, wicked though they were, yet then laid hold on them to chastise them! Unto Me shall all return.
107	48	22	Say, O men, verily I am only a public preacher unto you.					SAY: O men! I am only your open warner:
107	49	22	And they who believe, and do good works, shall obtain forgiveness and an honourable provision.					And they who believe and do the things that are right, shall have forgiveness and an honourable provision;
107	50	22	But those who endeavor to make our signs of none effect shall be the inhabitants of hell.					But those who strive to invalidate our signs shall be inmates of Hell.
107	51	22	We have sent no apostle, or prophet, before thee, but, when he read, Satan suggested some error in his reading.a But GOD shall make void that which Satan hath suggested: then shall GOD confirm his signs; for GOD is knowing and wise.	a The occasion of the passage is thus related. Mohammed one day reading the 53rd chapter of the Korân, when he came to this verse, What think ye of Allât, and al Uzza, and of Manâh, the other third goddess? the devil put the following words into his mouth, which he pronounced through inadvertence, or, as some tell us, because he was then half asleep.1 viz., These are the most high and beauteous damsels, whose intercession is to be hoped for. The Koreish, who were sitting near Mohammed, greatly rejoiced at what they had heard, and when he had finished the chapter, joined with him and his followers in making their adoration: but the prophet, being acquainted by the angel Gabriel with the reason of their compliance, and with what he had uttered, was deeply concerned at his mistake, till this verse was revealed for his consolation.2 We are told however by Al Beidâwi, that the more intelligent and accurate persons reject the aforesaid story; and the verb, here translated read, signifying also to wish for anything, interpret the passage of the suggestions of the devil to debauch the affections of those holy persons, or to employ their minds in vain wishes and desires. 1 Yahya. 2 Al Beidâwi, Jallalo’ddin, Yahya, &c. See chapter 16, p. 203.				We have not sent any apostle or prophet before thee, among whose desires Satan injected not some wrong desire, but God shall bring to nought that which Satan had suggested. Thus shall God affirm His revelations13 for God is Knowing, Wise!	13 The ayats, signs or verses of the Koran. It is said by tradition that Muhammad was consoled by this revelation for the Satanic suggestion mentioned Sur. liii. 20, p. 70 (n.). But in this view of the text, for among whose desires, or affections, we should render when he recited.