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B/PBPBPBPBPBP BPyC  $#  @BBA          @ ABCDEFGHI J  P@IBUUX  $,.YesNo/,  , : AM PM HelveticaGeneva !$ UF $,.YesNo/,  , : AM PMG $,.YesNo/,  , : AM PMH $,.YesNo/,  , : AM PMI $,.YesNo/,  , : AM PMJ $,.YesNo/,  , : AM PM!& ?            A8B0C1A8B0C1A8B0C1D CHAPTER I.ISURA I.1 [VIII.] A1 This Sura, which Nldeke places last, and Muir sixth, in the earliest class of Meccan Suras, must at least have been composed prior to Sura xxxvii. 182,where it is quoted, and to Sura xv. 87, which refers to it. And it can scarcely be an accidental circumstance that the words of the first, second, and fifth verses do not occur in any other Suras of the first Meccan period as given by Nldeke, but frequently in those of the second, which it therefore, in Nldeke, opinion, immediately prec , : AM PM HelveticaGeneva !"!  AKKYYII99  )  B&'!A8B0C1D;ENTITLED, THE PREFACE, OR INTRODUCTION;a REVEALED AT MECCA.Aa In Arabic al Ftihat. 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 Korn, and often repeat it in their devotions both public and private, as the Christians do the Lords Prayer.1 1 Vide Bobovium de Precib. Mohammed. p. 3, et seq.F1:all Tablets of Bahullh Revelaed after the Kitb-i-Aqdas (Tablet of Ishrqt, within pp. 99-134) http://bahai-library.org/writings/bahaullah/tb/7.htmlHg1:all The Dawn-Breakers (Chapter V, p. 116) http://bahai-library.com/books/dawnbreakers/chapters/5.htmlIMECCA.7 Verses#%r Bedes. 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 isCm 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.I%)A8B0C1D$IN THE NAME OF THE MOST MERCIFUL GODFTablets of Bahullh Revelaed after the Kitb-i-Aqdas (Tablet of Ishrqt, within pp. 99-134) http://bahai-library.org/writings/bahaullah/tb/7.htmlG8BWC: In the Name of God, the Compassionate, the MercifulHaThe Dawn-Breakers, Chapter III, p. 75 http://bahai-library.com/books/dawnbreakers/chapters/3.htmlI3In the Name of God, the Compassionate, the MercifulA8B1C1D-PRAISE be to GOD, the LORD of all creatures;bAb The original words are, Rabbi llamna, which literally signify Lord of the worlds; but lamna in this and other places of the Korn 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 \@ ABCDEFGHI J    !"#$%&'()*+,-./0123456789:;<=>?@ABCDEFGHIJKLMNOPQRSTUVWXYZ[\]^_`abcdefghijklmnopqrstuvwxyz{|}~  !"#$%&'()*+,-./0123456789:;<=>?@ABCDEFGHIJKLMNOPQRSTUVWXYZ[\]^_`abcdefghijklmnopqrstuvwxyz{|}~‚ÂĂłƂǂȂɂʂ˂̂͂΂ςЂт҂ӂԂՂւׂ؂قڂۂ܂'*B@. 76, et in notis ad Alc. c. I. 3 De Religion. Mohammed. p. 262.I%PRAISE be to God, Lord of the worlds!A8B2C1Dthe most merciful,I The compassionate, the merciful! A8B3C1D the king of the day of judgment.FiGems of Divine Mysteries, p. 58, paragraph 78 http://bahai-library.com/writings/bahaullah/gems.html#fnB52G"BWC: Lord of the Day of Reckoning!IKing on the day of reckoning! A8B4C1D5Thee do we worship, and of thee do we beg assistance.I8Thee only do we worship, and to Thee do we cry for help. A8B5C1DDirect us in the right way,AThe Seven Valleys (The Valley of Knowledge) http://bahai-library.org/writings/bahaullah/sv/703.html Tablets of the Divine Plan (9 Tablet to the BahՒs of the Southern States, within pp. 9-13) http://bahai-library.org/writings/abdulbaha/tdp/sec-3.html Tablets of the Divine Plan (9 Tablet to the BahՒs of the Northeastern States, within pp. 59-67) http://bahai-library.org/writings/abdulbaha/tdp/sec-10.html)+$ GoMG: Guide Thou us on the straight path, O: Direct us to the straight path! O: Guide us to the straight path.I$Guide Thou us on the straight path,2J2 Islam A8B6C1D~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.cAc This last sentence contains a petition, that GOD would lead the supplicants into the true religion, by which is meant the Mohammedan, in the Korn 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*,D B 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 senseC 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 Jallaloddin. Al Beidawi, &c.IhThe path of those to whom Thou hast been gracious;with whom thou art not angry, and who go not astray.3 +- A3 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, wayaka nest aeen. Ihdina 'ssirat almostakeem. Sirat alezeena anhamta aleihim, gheiri-'l mughdoobi aleihim, wala dsaleen. Ameen. A91B0C2A91B0C2A91B0C2D CHAPTER II.ISURA II.THE COW1 [XCI.] Ax1 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.xA91B0C2DCENTITLED, THE COW;d REVEALED PARTLY AT MECCA, AND PARTLY AT MEDINA.,.ELd This title was occasioned by the story of the red heifer, mentioned p. 9.IMEDINA.286 VersesA91B0C2D%IN THE NAME OF THE MOST MERCIFUL GOD.I3In the Name of God, the Compassionate, the MercifulA91B1C2DJA. L. M.e There is no doubt in this book; it is a direction to the pious,EPe As to the meaning of these letters, see the Preliminary Discourse, Sect. III.FfKitb-i-qn, part II, paragraph 224, p. 202 http://bahai-library.com/writings/bahaullah/iqan/iq-2.htmGYAlif, Lam. Mim. No doubt is there about this Book: It is a guidance unto the God-fearing.IXELIF. LAM. MIM.2 No doubt is there about this Book: It is a guidance to the God-fearing,J_2 Said to mean A mara li Muhammad, i.e. at the command of Muhammad; but see Sura 1xviii. p. 32.A91B2C2Dwho believe in the mysteriesf of faith, who observe the appointed times of prayer, and distribute alms out of what we have bestowed on them,-/APf 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.PIiWho believe in the unseen,3 who observe prayer, and out of what we have bestowed on them, expend for God;J%3 Death, Resurrection, Judgment, etc.A91B3C2Dand 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.0Ag 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 Korn 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 Mohammeds 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. B34 and Dissert. de Samaritanis, p. 34, &c. h The original word al-kherhat 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./1IAnd 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:A91B4C2D9these are directed by their LORD, and they shall prosper.I@These are guided by their Lord; and with these it shall be well.A91B5C2D|As for the unbelievers, it will be equal to them whether thou admonish them, or do not admonish them; they will not believe.IfAs to the infidels, alike is it to them whether thou warn them or warn them notthey will not believe:A91B6C2DGOD hath sealed up their hearts and their hearing; a dimness covereth their sight, and they shall suffer a grievous punishment.IsTheir hearts and their ears hath God sealed up; and over their eyes is a covering. For them, a severe chastisement!A91B7C2DZThere are some who say, We believe in GOD, and the last day; but are not really believers:IdAnd some4 there are who say, "We believe in God, and in the latter day:" Yet are they not believers!J 4 The Jews.02A91B8C2Dsthey seek to deceive GOD, and those who do believe, but they deceive themselves only, and are not sensible thereof.IkFain would they deceive God and those who have believed; but they deceive themselves only, and know it not.A91B9C2DThere 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.A%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.%IDiseased 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!A91B10C2DgWhen one saith unto them, Act not corruptlyk in the earth; they reply, Verily we are men of integrity.l13NA!k Literally corrupt not in the earth, by which some expositors understand the sowing of false doctrine, and corrupting peoples 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.!InAnd when it is said to them, "Cause not disorders in the earth:" they say, "Nay, rather do we set them right."A91B11C2DIAre not they themselves corrupt doers? but they are not sensible thereof.IUIs it not that they are themselves the authors of disorder? But they perceive it not!A91B12C2DAnd 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.EEm The first companions and followers of Mohammed.4 4 Jallaloddin.24IAnd 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!A91B13C2DWhen 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:A 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. IAnd 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."J>5 The Jews and Christians, hostile to the mission of Muhammad.A91B14C2D[GOD shall mock at them, and continue them in their impiety; they shall wander in confusion.35PFSelections from the Writings of the Bb (2 Excerpts from the Qayymu'l-Asm, Chapter LXI, within pp. 60-61) http://bahai-library.com/writings/bab/swb/4/sec-32.htmlGUBWC: ...the objects of ridicule, and We, in truth, aid them to wax in their iniquity.IWGod shall mock at them, and keep them long in their rebellion, wandering in perplexity. A91B15C2DThere 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.IThese are they who have purchased error at the price of guidance: but their traffic hath not been gainful, neither are they guided at all.!A91B16C2DThey 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;46n!Ao 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 ignorancBie. 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.W57E!IThey 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 darknessthey cannot see!J;6 Lit. the similitude of them is as the similitude of, etc."A91B17C2D?they are deaf, dumb, and blind, therefore will they not repent.FMemorials of the Faithful (within pp. 131-134, Muhammad-Mustafa Baghdd) http://bahai-library.com/writings/abdulbaha/mf/sec-49.htmlGOMG: deaf, dumb, blind: therefore they shall not retrace their steps from error!IKDeaf, dumb, blind: therefore they shall not retrace their steps from error!#A91B18C2DOr 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:68#Ar 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 Korn 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 witBh pleasure; but when anything mysterious or difficult of belief occurs, they stand stock still, and will not submit to be directed.qFfKitb-i-qn, part II, paragraph 175, p. 164 http://bahai-library.com/writings/bahaullah/iqan/iq-2.htmG/They have thrust their fingers into their ears.79#IOr 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.$A91B19C2Athe 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; 8:u$ AgThe 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 HimgJ7 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.%A91B20C2Dwho 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.9;%IWho 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.&A91B21C2DIf 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.E#s i.e., Your false gods and idols.FfKitb-i-qn, part II, paragraph 226, p. 205 http://bahai-library.com/writings/bahaullah/iqan/iq-2.htmGAnd 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.IAnd 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:'A91B22C2:<'DBut 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.I{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:8J8 The statues of false gods.(A91B23C2ABut 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.;=(AZt 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 Jallaloddin. 2 Al Zamakhshari.Z AsBut 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.sJ9 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,.)A91B24C2<> )AcMoreover, 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,cEu This was revealed to take off an objection made to the Korn by the infidels, for condescending to speak of such insignificant insects as the spider, the pismire, the bee, &c.3 3 Yahya.F`The Secret of Divine Civilization, p. 73 http://bahai-library.com/writings/abdulbaha/sdc/73.htmlGoMG: Many will He mislead by such parables and many guide: but none will He mislead thereby except the wicked... =?) AlVerily 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,lJ^10 Muhammad had been reproached for having drawn illustrations from the Ant, Bee, Spider, etc.*A91B25C2Dwho 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.IWho, 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!J:11 Concerning faith in Muhammad. See verse 39 below, note.+A91B26C2>@h+DHow 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.Ex 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 Jallaloddin.IHow 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!,A91B27C2DIt 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.IHe 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.?A,J12 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."-A91B28C2AWhen 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;Ay 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 woul@B-Bd rebel against him, and draw down his curse upon her, they returned without performing Gods command; whereupon he sent Azral 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 Chuman 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 Gods 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 endAC-Dued 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. Jallaloddin. Comment. in Korn, &c. Vide DHerbelot, Biblioth. Orient. p. 55. A 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." J13 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..A91B29C2Dand 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.BD.IAnd 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 A,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.,/A91B30C2DrThey answered, Praise be unto thee; we have no knowledge but what thou teachest us, for thou art knowing and wise.IThey said, "Praise be to Thee! We have no knowledge but what Thou hast given us to know. Thou! Thou art the Knowing, the Wise."0A91B31C2DGOD 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?zCE0Az 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 Gods name, he answered very justly, aBnd 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.IHe 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?"1A91B32C2DF1DAnd 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.bAa The original word signifies properly to prostrate ones 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 Jallaloddin. b This occasion of the devils fall has some affinity with an opinion which has been pretty much entertained among Christians,4 viz., that the angels being informed of GODS intentiBon to create man after his own image, and to dignify human nature by CHRISTS assuming it, some of them, thinking their glory to be eclipsed thereby, envied mans happiness, and so revolted. 4 Irenus, Lact. Greg. Nyssen. &c.EG1ASummons of the Lord of Hosts (Sriy-Haykal, paragraph 24) http://bahai-library.com/writings/bahaullah/slh/haykal.html#fnr.1 Selections from the Writings of the Bb (2 Excerpts from the Qayymu'l-Asm, Chapter LXVII, p. 64) http://bahai-library.com/writings/bab/swb/4/sec-37.htmlIAnd 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. A16 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 himFHx1 B, '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.z2A91B33C2DAnd 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.GI2Ac 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.B p. 22.IAnd 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."3A91B34C2A 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. HJ3Ae 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 Bdown 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 giIKu3Cgantic 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 Rahn, 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; andDp 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 DHerbelot, Bib. Orient. p. 55. 9 Yahya. 10 Monconys Voyage, part i. p. 372, &c. See Knoxs Account of Ceylon. 11 Anciennes Relations des Indes, &c. p. 3. 12 Monconys, ubi sup.:JL3IBut 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."JG17 Observe the change from Eblis, the calumniator, to Satan, the hater.4A91B35C2DvAnd Adam learned words of prayer from his LORD, and GOD turned unto him, for he is easy to be reconciled and merciful.IkAnd words of prayer learned Adam from his Lord: and God turned to him; for He loveth to turn, the Merciful.5A91B36C2DWe 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;KM5Ag 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.IWe 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:6A91B37C2Dbut they who shall be unbelievers, and accuse our signsh of falsehood, they shall be the companions of hell fire, therein shall they remain forever.LN:6Ah This word has various significations in the Korn; sometimes, as in this passage, it signifies divine revelation, or scripture in general; sometimes the verses of the Korn in particular, and at other times visible miracles. But the sense is easily distinguished by the context.IBut 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."7A91B38C2AbO 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.bMO7Ai The Jews are here called upon to receive the Korn, 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 Jallaloddin. A_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!_8A91B39C2DWClothe not the truth with vanity, neither conceal the truth against your own knowledge;IRAnd clothe not the truth with falsehood, and hide not the truth when ye know it:18 NP8 A18 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.9A91B40C2Dmobserve the stated times of prayer, and pay your legal alms, and bow down yourselves with those who bow down.IMAnd observe prayer and pay the legal impost, and bow down with those who bow.:A91B41C2DWill ye command men to do justice, and forget your own souls? yet ye read the book of the law: do ye not therefore understand?InWill ye enjoin what is right upon others, and forget yourselves? Yet ye read the Book: will ye not understand?;A91B42C2OQn;DTAsk help with perseverance and prayer; this indeed is grievous unless to the humble,IZAnd seek help with patience and prayer: a hard duty indeed is this, but not to the humble,A91B45C2PR>Ddread 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.IAnd 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.?A91B46C2DRemember 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.IAnd 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:@A91B47C2DhAnd when we divided the sea for you and delivered you, and drowned Pharaoh's people while ye looked on.kEYk See the story of Moses and Pharaoh more particularly related, chapter vii. and xx. &c.QS@IoAnd when we parted the sea for you, and saved you, and drowned the people of Pharaoh, while ye were looking on:AA91B48C2D_And when we treated with Moses forty nights; then ye took the calfl for your God, and did evil;Al The person who cast this calf, the Mohammedans say, was (not Aaron but) al Smeri, 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 brothers absence, having ordered al Smeri to collect those ornaments from the people, wRTABho carried on a wicked commerce with them, and to keep them together till the return of Moses; al Smeri, understanding the founders 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 Smeri 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 intCZo 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 Jallaloddin. Vide DHerbelot, Bibl. Orient. p. 650. 4 Abulfeda.6IpAnd when we were in treaty with Moses forty nights: then during his absence took ye the calf and acted wickedly:BA91B49C2SUBDFyet afterwards we forgave you, that peradventure ye might give thanks.I9Yet after this we forgave you, that ye might be grateful:CA91B50C2D~And when we gave Moses the book of the law, and the distinction between good and evil, that peradventure ye might be directed.IQAnd when we gave Moses the Book and the Illumination19 in order to your guidance:J19 See Sura [lxv.] xxi. 49.DA91B51C2AnAnd 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.nTVDAm 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 Korn 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 BIbid. 28. 7 Jallaloddin, &c. A?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:?J20 Lit. slay one another.EA91B52C2UWEDAnd 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;IAnd 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:FA91B53C2D\then we raised you to life after ye had been dead, that peradventure ye might give thanks.n A=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 Mosess intercession restored to life.8 8 Ismael Ebn Ali.=IUThen we raised you to life after ye had been dead,21 that haply ye might give thanks:J21 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.GA91B54C2VXGDAnd 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.Ao 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 Salw, 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 DHerbelot, Bibl. Orient. p. 477.IAnd 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.22J422 By storing them up in violation of God's command.HA91B55C2WYHDAnd 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.Ep 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 ilha illa llaho, There is no god but GOD.IAnd 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:"J[23 Jericho according to some commentators, Jerusalem according to others, but see verse 58.IA91B56C2DBut 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.XZbIA8r According to Jallaloddin, instead of Hittaton, they cried Habbat fi sharati.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 Jallaloddin.8IBut 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:J 24 See Sura [lxxxvii.] vii. 162.JA91B57C2A/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./Y[JAt 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 pieceB of white marble, shaped like a mans 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 circumferenZ\JCce.2 1 Jallaloddin, Yahya. 2 Breydenbach, Itinerar. Chart m. p. 1. Sicard, dans les Mmoires 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 thDan 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; egress sunt aqu largissim in duodecim locis petr, juxta numerum d[]JEuodecim tribuum Israel.5 A late curious traveller6 observes that there are twenty-four holes in the stone, which may be easily countedthat 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 pieFrced 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. [ AAnd 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:"\^JJQ25 Lit. all men. This incident is perhaps inadvertently borrowed from Ex. xv. 27.KA91B58C2AAnd 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 thBey suffered, because they believed not in the signs of GOD, and killed the prophets unjustly; this, because they rebelled and transgressed.yEx See Numb. xi. 5, &c.F`The Secret of Divine Civilization, p. 79 http://bahai-library.com/writings/abdulbaha/sdc/79.htmlG2MG: Humiliation and misery were stamped upon them. ]_K AAnd 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 disbelieBfved the signs of God, and slew the Prophets26 unjustly: this, for that they rebelled and transgressed!TJ26 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.LA91B59C2^`LASurely 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.Ay 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 Korn, which expressly decl_aLBare 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 Islm (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 salvatiCon, 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 sav`bLD\e, 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 Chardins Voyages, vol. ii. p. 326, 331. 2 Abulkasem Hebatallah de abrogante et abrogato. 3 Acts x. 35. 4 Vide Reland. de Rel. Moham. p. 128, &c.& A-Verily, they who believe (Muslims), and they who follow the Jewish religion, and the Christians, and the Sabeites27whoever 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.- acL A27 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.MA91B60C2DCall 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.Ez 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 Jallaloddin.bdUMICall 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:"J 28 See Sura [lxxxvii.] vii. 170.NA91B61C2A2After 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.2ceNAa 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 GODS command, catched fish on the sabbath, and dressed and ate them; and afterward cut canals from the sea, for the Bfish 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 dfNCkabout 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.GIBut 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:"29J 29 See Sura [lxxxvii.] vii. 164.OA91B62C2DAnd 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.IuAnd we made them a warning to those of their day, and to those who came after them, and a caution to the God-fearing:PA91B63C2egPAAnd 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.Ab 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 mothers consefhPBnt; 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 pricCe. 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 descriptgiPDion except the orphans 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 JewEish 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. hj|P A~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."~J30 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.QA91B64C2DThey 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.Ejc The epithet in the original is yellow; but this word we do not use in speaking of the colour or cattle.ikQIThey 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.' "RA91B65C2DThey 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.IThey said, "Call on they Lord for us that He would make plain to us what cow it isfor to us are cows alike,and verily, if God please, we shall be guided rightly:"SA91B66C2DMoses 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.dEQd Because of the exorbitant price which they were obliged to pay for the heifer.jljSIHe 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:TA91B67C2DzAnd when ye slew a man, and contended among yourselves concerning him, GOD brought forth to light that which ye concealed.IgAnd when ye slew a man, and strove among yourselves about him, God brought to light what he had hidden:UA91B68C2DFor 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?e i.e., Her tongue, or the end of her tail.3 3 Jallaloddin.IFor 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.VA91B69C2kmVA(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.( AThen 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.WA91B70C2DDo 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.FcKitb-i-qn, part I, paragraph 94, p. 87 http://bahai-library.com/writings/bahaullah/iqan/iq-1.htmlnWGvA part of them heard the Word of God, and then, after they had understood it, distorted it, and knew that they did so.IDesire 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.J31 To please you, O Muslims.XA91B71C2AAnd 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? AAnd 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?monXJ32 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.YA91B72C2D]Do not they know that GOD knoweth that which they conceal as well as that which they publish?ISKnow they not that God knoweth what they hide, as well as what they bring to light?ZA91B73C2ABut 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.EAf Mohammed again accuses the Jews of corrupting their scripture.nrZFKitb-i-qn, part I, paragraph 95, p. 87 http://bahai-library.com/writings/bahaullah/iqan/iq-1.htm Summons of the Lord of Hosts (Sriy-Haykal, paragraph 249) http://bahai-library.com/writings/bahaullah/slh/haykal.html#fnr.41GWoe 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. A{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!{Jk33 The Pentateuch. This passage shews that the art of writing was known in Medina shortly after the Hejira.[A91B74C2qBDFHJL N P R T ED BGJAC@OTB @@F"A$@! # B&%'B) G* B+ A,E-A.A/I0@1A2I3F4!A5I6#A7I8$ A9%I:'D;(A<)A= A>+D?,J@-BADB.IC0AD1DEAF BG2AH3AICJIK5AL6AM7AN8 AO;DP>DQ@IRABSBDTDAUEDVGDWHDXIAYJAZC[E\J]K A^LA_B`Da AbMIcNAdCePAfBgDh AiQIjSIkVAlWGmXJn(pZFo[DrJs]It_Du`Bv AwaIxbGy BzdG{eG|f A}hA~iGkAlAIoIqAACE A ArDsJtIwAx Ay AzI|}A~D€@€I€I€DI€A€ A€ J€ I€D€ A€I€F€ A€ A€A€I€B€I€G€F€A€I€!D€" A€%D€&J€(A€*AB€+@€,I€0A A€1E€2I€4F€6I€9A€:A€A A€@D€AI€DD€EAC€FA A€HA A€IC€J€LA€ND€OI(@os[DThey 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?Ag That is, says Jallaloddin, 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, eBt tom. iii. p. 421.IAnd 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?rt[J@34 Forty days; the period during which they worshipped the calf.\A91B75C2DVerily whoso doth evil,h and is encompassed by his iniquity, they shall be the companions of hell fire, they shall remain therein forever:Ah 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.IBut 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:]A91B76C2Dvbut they who believe and do good works, they shall be the companions of paradise, they shall continue therein forever.suc]IBut they who have believed and done the things that be right, they shall be the inmates of Paradise,therein to abide for ever.^A91B77C2AkRemember 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.k A9And 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.9_A91B78C2tv_DAnd 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.IAnd 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.J035 The blood of those who are as your own flesh.`A91B79C2AAfterwards 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 shalluwV`BV be sent to a most grievous punishment; for GOD is not regardless of that which ye do.DAi 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 Nadhr, and al Khazraj, and came to that height that they took arms and destroyed one anothers 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 thatBS they fought out of shame, lest their chiefs should be despised.2 2 Jallaloddin.AFfKitb-i-qn, part II, paragraph 181, p. 169 http://bahai-library.com/writings/bahaullah/iqan/iq-2.htmG1Believe ye then part of the Book, and deny part? vx` AThen 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 regBardless of what ye do.J36 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.aA91B80C2DThese 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.wyaIThese 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.bA91B81C2AYWe 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?YEk 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 Jallaloddin.FKitb-i-qn, part I, paragraph 13, p. 13 http://bahai-library.com/writings/bahaullah/iqan/iq-1.htm Kitb-i-qn, part I, paragraph 79, p. 71 http://bahai-library.com/writings/bahaullah/iqan/iq-1.htmxzbGAs 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. AHMoreover, 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?H A37 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. 44y{b B ) of Gabriel.cA91B82C2DxThe Jews say, Our hearts are uncircumcised: but GOD hath cursed them with their infidelity; therefore few shall believe.IvAnd they say, "Uncircumcised are our hearts." Nay! God hath cursed them in their infidelity: few are they who believe!dA91B83C2A: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.:El 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.FfKitb-i-qn, part II, paragraph 159, p. 150 http://bahai-library.com/writings/bahaullah/iqan/iq-2.htmz|dGAlthough 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! AAnd when a Book had come to them from God, confirming that which they had received alreadyalthough they had before prayed for victory over those who believed notyet when that Koran come to them, of which they had knowledge, they did not recognise it. The curse of God on the infidels!eA91B84C2ABFor 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.BE m The Korn.FThe Seven Valleys (The Valley of True Poverty and Absolute Nothingness) http://bahai-library.com/writings/bahaullah/sv/707.html{}/eG1MG: grace on such of His servants as He pleaseth. AFor 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.JL38 The gift of the prophetic office, etc., to a pagan Arab and not to a Jew.fA91B85C2ATWhen 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? TEn The Pentateuch. |~}f AFAnd 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?FJ39 Matt. xxiii. 37.gA91B86C2DoMoses formerly came unto you with evident signs, but ye afterwards took the calf for your god and did wickedly.I~Moreover, Moses came unto you with proofs of his mission. Then in his absence ye took the calf for your God, and did wickedly.hA91B87C2}hAxAnd 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?qxAo 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 hypocriticaBkl, since they rejected him, who was foretold therein, as an impostor.4 4 Jallaloddin, Yahya, al Beidwi.~hY A\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.\J40 See Sura vii. 170, p. 309.iA91B88C2DSay, if the future mansion with GOD be prepared peculariarly for you, exclusive of the rest of mankind, wish for death, if ye say truth;APKitb-i-qn, part II, paragraph 252, p. 227 http://bahai-library.org/writings/bahaullah/iqan/iq-2.htm Tablets of Bahullh Revelaed after the Kitb-i-Aqdas (Lawh-i-Burhn, within pp. 203-216) http://bahai-library.org/writings/bahaullah/tb/12.html A Travelers Narrative, p. 67 http://bahai-library.org/writings/abdulbaha/tn/67.htmlPiGWish 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.ISAY: 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:jA91B89C2Dxbut they will never wish for it, because of that which their hands have sent before them;r GOD knoweth the wicked-doers;Er 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 mens sins are open beforehand, going before to judgment.5 5 1 Tim. v. 24.FiGems of Divine Mysteries, p. 22, paragraph 27 http://bahai-library.com/writings/bahaullah/gems.html#fnB20IBut never can they wish for it, because of that which their own hands have sent on before them!41 And God knoweth the offenders.J41 Comp. 1 Tim. v. 24.kA91B90C2&kAand 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. A 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. lA91B91C2DSay, 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);lAs 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 JewsB, 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 Korn. 1 Jallaloddin; 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.lISAY: Whoso is the enemy of GabrielFor 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 faithfulmA91B92C2Dwhosoever is an enemy to GOD, or his angels, or his apostles, or to Gabriel, or Michael, verily GOD is an enemy to the unbelievers.IWhoso 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.nA91B93C2DeAnd now we have sent down unto thee evident signs,t and none will disbelieve them but the evil-doers.E&t i.e., the revelations of this book.I`Moreover, clear signs have we sent down to thee, and none will disbelieve them but the perverse.oA91B94C2DiWhenever they make a covenant, will some of them reject it? yea, the greater part of them do not believe.F Summons of the Lord of Hosts (Sriy-Haykal, paragraph 223) http://bahai-library.com/writings/bahaullah/slh/haykal.html#fnr.22;oInOft as they have formed an engagement with thee, will some of them set it aside? But most of them believe not.pA91B95C2DAnd 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:IAnd 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:qA91B96C2qAand 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, Hart and Mart: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, unleBss 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.qAu The devils having, by GODS 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 princes 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 betteBr 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, Jallaloddin. 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 expresqCsing 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 Hart and Mart, 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 womanD). 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 aXqEdd 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 JallalodFSdin. 1 Yahya, &c. 2 Vide Hyde, ubi sup. c. 12. 3 Bereshit rabbah, in Gen. vi. 2. q AAnd 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, indeeBd, 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! q A42 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 maBgic. 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.)rA91B97C2rDBut 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.IrBut had they believed and feared God, better surely would have been the reward from God,if they had but known it!sA91B98C2DO true believers, say not to our apostle, Rana; but say Ondhorna;x and hearken: the infidels shall suffer a grievous punishment.Arx 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] ru, which signifies to be bad or mischievous. 4 Jallaloddin.rIO 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.sJ43 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.tA91B99C2AIt 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.AMemorials of the Faithful (within pp. 49-54, Nabl of Qin) http://bahai-library.org/writings/abdulbaha/mf/sec-18.html Tablets of the Divine Plan (11 Tablet to the BahՒs of the Central States, within pp. 75-83) http://bahai-library.org/writings/abdulbaha/tdp/sec-12.htmlGxMG: And God will single out for His mercy whomsoever He willeth. O: He specializes for His Mercy whomsoever He willeth.tIThe 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.uA91B100C2DWhatever 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?IWhatever 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?J44 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.vA91B101C2DDost thou not know that unto GOD belongeth the kingdom of heaven and earth? neither have ye any protector or helper except GOD.IKnowest 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?wRwA91B102C2DWill 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.E8y Namely, to see GOD manifestly.5 5 See before, p. 7.IWould 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.J45 That is, does not weigh the evidence for Muhammad's mission already given, but demands, as the Jews did, to see God himself.xA91B103C2A"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." zx AMany 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.yA91B104C2DBe 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.IAnd 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. y A46 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 individuB0als to give and to apply them as they think fit.zA91B105C2DThey 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.Ez This passage was revealed on occasion of a dispute which Mohammed had with the Jews of Medina, and the Christians of Najrn, each of them asserting that those of their religion only should be saved.6 6 Jallaloddin.zIAnd they say, "None but Jews or Christians shall enter Paradise:" This is their wish. SAY: Give your proofs if ye speak the truth.{A91B106C2DNay, 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.EXa Literally, resigneth his face, &c. b That is, asserteth the unity of GOD.7 7 Idem.IBut 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.|A91B107C2AThe 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.e|Ec The Jews and Christians are here accused of denying the truth of each others religion, notwithstanding they read the scriptures. Whereas the Pentateuch bears testimony to Jesus, and the Gospel bears testimony to Moses.1 1 Idem. AMoreover, 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.J47 The idolatrous Arabs.}A91B108C2AWho 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.x}Ad Or hindereth men from paying their adorations to GOD in those sacred places. This passage, says Jallaloddin, was revealed on news being brought that the Romans had spoiled the temple of Jerusalem; or else when the idolatrous Arabs obstructed Mohammeds 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.IAnd 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.J48 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.~A91B109C2~DTo 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.FcKitb-i-qn, part I, paragraph 55, p. 52 http://bahai-library.com/writings/bahaullah/iqan/iq-1.htmG[The East and the West are God's: therefore whichever way ye turn, there is the face of God.IThe 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.J 49 Abrogated by verse 139 below.A91B110C2DThey say, GOD hath begotten children:e GOD forbid! To him belongeth whatever is in heaven, and on earth; all is possessed by him,Ee 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.IzAnd they say, "God hath a son:" No! Praise be to Him! ButHis, whatever is in the Heavens and the Earth! All obeyeth Him,€A91B111C2Ddthe Creator of heaven and earth; and when he decreeth a thing, he only saith unto it, Be, and it is.IoSole maker of the Heavens and of the Earth! And when He decreeth a thing, He only saith to it, "Be," and it is.€A91B112C2AAnd 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;IAnd 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:€A91B113C2Dwe have sent thee in truth, a bearer of good tidings and a preacher; and thou shalt not be questioned concerning the companions of hell.€IVerily, 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.€A91B114C2A$But the Jews will not be pleased with thee, neither the Christians, until thou follow their religion; say, The direction of GOD is the true direction. And verily if thou follow their desires, after the knowledge which hath been given thee, thou shalt find no patron or protector against GOD.$ ABut 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.€A91B115C2DThey 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.<€IThey 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.€A91B116C2DwO children of Israel, remember my favor wherewith I have favored you, and that I have preferred you before all nations;IzO children of Israel! remember my favour wherewith I have favoured you, and that high above all mankind have I raised you:€A91B117C2Dand 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.IAnd 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.€A91B118C26€DRemember 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.Af 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 Jallaloddin. g I have rather expressed the meaning, than truly translated the Arabic word Imm, which answers to the Latin Antistes. This title the Mohammedans give to their priests, who begin the praBA91B173C2AGO 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€>Ag 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 Jallaloddin. h This is the common practice in Mohammedan countries, particularly in Persia,2B 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. €> AO 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.JX68 To whom his brother, that is, any Arab or believer, shall remit the penalty of death.€?A91B174C2DThis is indulgence from your LORD, and mercy. And he who shall transgress after this, by killing the murderer, shall suffer a grievous punishment.IoThis is a relaxation69 from your Lord and a mercy. For him who after his shall transgress,70 a sore punishment! A(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.(€@A91B175C2€@DbAnd in this law or retaliation ye have life, O ye of understanding, that peradventure ye may fear.FSummons of the Lord of Hosts (Sriy-Haykal, paragraph 237) http://bahai-library.org/writings/bahaullah/slh/haykal.html#fnr.29 A Travelers Narrative, p. 71 http://bahai-library.org/writings/abdulbaha/tn/71.htmlGyBWC: In punishment will ye find life, O men of insight! EGB: And in retaliation ye have life, O people of understanding.IuBut in this law of retaliation is your security for life, O men of understanding! to the intent that ye may fear God.€AA91B176C2DIt 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.Ei That is, the legacy was not to exceed a third part of the testators substance, nor to be given where there was no necessity. But this injunction is abrogated by the law concerning inheritances.€AIIt 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.€BA91B177C2DBut 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.IBut 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.€CA91B178C2DHowbeit 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.IBut he who feareth from the testator any mistake or wrong, and shall make a settlement between the partiesthat shall be no wrong in him: verily, God is Lenient, Merciful.€DA91B179C2€DDiO true believers, a fast is ordained you, as it was ordained unto those before you, that ye may fear GOD.IhO believers! a Fast is prescribed to you as it was prescribed to those before you, that ye may fear God,€EA91B180C2AA 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.€EAk 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. Jallaloddin, 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 abrBogated 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 Abbs, who, by a different interpretation of the Arabic word Yotiknaho, 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 €ECto 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 Jallaloddin. AnFor 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.n€FA91B181C2€FAThe 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, forB8 that he hath directed you, and that ye may give thanks.&Em 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. €F AAs 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.J071 On the word Furquan, see Sura [1xv.] xxi. 49.€GA91B182C2DWhen 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.IAnd 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.€HA91B183C2€HAIt 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 constBantly 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.Ao 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 Jallaloddin. p A metaphorical expression, to signify the mutual comfort a man and his wife find in each other. €H AYou 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 arBze the bounds set up by God: therefore come not near them. Thus God maketh his signs clear to men that they may fear Him.74h AV72 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.V€IA91B184€IC2DConsume 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.IConsume 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.€JA91B185C2AaThey 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.aAq 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.€JFfKitb-i-qn, part II, paragraph 200, p. 182 http://bahai-library.com/writings/bahaullah/iqan/iq-2.htmG$They are periods appointed unto men. AThey 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.Jp75 Such appears to have been the superstitious custom of the Arabs after their return from pilgrimages to Mecca.€KA91B186C2DAnd 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.IAnd 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:€LA91B187C2Q€LAught to have a superiority over them. GOD is mighty and wise.,€uAu 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 Jallaloddin. x That is, they shall telBl 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 husbands child should, by that means, go to the second; or the wife, in case of the first husbands 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 prescr€uCibed time.6 6 Yahya. AThe 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.€vA91B229C2AYe 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 tO€vB:ransgresseth the ordinances of GOD, they are unjust doers.(Ey 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. AYe 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 oversteppethB( the bounds of God, they are evil doers.€vJ90 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."€wA91B230C2AUBut 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.U ArBut 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.r€xA91B231C27€xABut 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.EMa viz., By obliging them to purchase their liberty with part of their dowry. }€x ABut 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.€yA91B232C2AqBut 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.q a€y AIAnd 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.I€zA91B233C2AMothers 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 €zBylike 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.g AMothers, 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 hav€z Be 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.J!91 Comp. Sura [lxxxii.] xxxi. 13.€{A91B234C2A+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.+Eb 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. €{ AIf 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.€|A91B235C2A4And 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;4IAnd 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;J'92 Within the four months and ten days.€}A91B236C2€}Dand 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.IAnd 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!€~A91B237C2A4It 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.4 €~ AQIt 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 meanswith fairness: This is binding on those who do what is right.Q€A91B238C2AnBut 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.nEd 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. € ApBut 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.p€A91B239C2DuCarefully observe the appointed prayers, and the middle prayer,e and be assiduous therein, with devotion towards GOD.A=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 Jallaloddin allows a greater lattitude, and supposes it may be the afternoon prayer, the morning prayer, the noon prayer, or any other.=IaObserve strictly the prayers, and the middle93 prayer, and stand up full of devotion towards God.€J93 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.€A91B240C2DBut 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.IAnd 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.€A91B241C2A4And 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.4 ,€ A.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..Jg94 This verse is certainly older than the commencement of Sura iv. which alters the law here laid down.€A91B242C2DtAnd unto those who are divorced, a reasonable provision is also due; this is a duty incumbent on those who fear GOD.IYAnd for the divorced let there be a fair provision. This is a duty in those who fear God.€A91B243C2D>Thus GOD declareth his signs unto you, that ye may understand.I>Thus God maketh his signs clear to you that ye may understand.€A91B244C2€DHast 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.Af 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 ~€Bthe prophets 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 Ezekiels vision of the resurrection of dry bones.2 Cx 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 ajz, or the son of the old woman; because they say his mother obtained him by her prayers in her old age.3 1 Jallaloddin, Yahya, Abulfeda, &c. 2 Ezek. xxxvii. 1-10. 3 Al Thalabi, Abu Ishak, &c.T€IHast thou not thought on those who quitted their dwellingsand they were thousandsfor 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!J95 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.€A91B245C2DOFight for the religion of GOD, and know that GOD is he who heareth and knoweth.IIFight for the cause of God; and know that God is He who Heareth, Knoweth.€A91B246C2DWho 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.EHg viz., By contributing towards the establishment of his true religion.€IWho 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.€A91B247C2AHast 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,BB they turned back, except a few of them: and GOD knew the ungodly.0  € AHast 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 B offenders!J96 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.€A91B248C2f€AAnd their prophet said unto them, Verily GOD hath set Talt,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.E h So the Mohammedans name Saul. AAnd 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!"€A91B249C2I€AAAnd 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.AAi This ark, says Jallaloddin, 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 Talt; who was thereupon unanimously acknowledged for their king. This relation seems to have arisen from som€Be 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 Saknat, 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 expresCs 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 Jallaloddin. `€ A;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.";J97 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.€A91B250C2€AAnd 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 GBOD 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.AAm 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.A€FfKitb-i-qn, part II, paragraph 148, p. 139 http://bahai-library.com/writings/bahaullah/iqan/iq-2.htmGThey 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!' AAnd 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, "BpHow oft, by God's will, hath a small host vanquished a numerous host! and God is with the steadfastly enduring."^J199 Observe the confusion between Gideon and Saul.€A91B251C2 €DAnd 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.IAnd 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!"€A91B252C2ATherefore 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.A#o Or what he pleased to teach him. Yahya most rationally understands hereby the divine revelations which David received from GOD; but Jallaloddin the art of making coats of mail (which the Mohammedans believe was that prophets peculiar trade), and the knowledge of the language of birds.#  `€ ACAnd 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.C€A91B253C2D~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.IeSuch are the signs of God: with truth do we rehearse them to thee, for one of the Sent Ones art Thou.€A91B254C2  €AThese 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; Beand if GOD had so pleased, they would not have contended among themselves; but GOD doth what he will.SEp See before p. 10, note k.A$Kitb-i-qn, part II, paragraph 110, p. 104 http://bahai-library.org/writings/bahaullah/iqan/iq-2.htm Kitb-i-qn, part II, paragraph 191, p. 177 http://bahai-library.org/writings/bahaullah/iqan/iq-2.htm A Travelers Narrative, p. 73 http://bahai-library.org/writings/abdulbaha/tn/73.html$  €G}Some of the Apostles We have caused to excel the others. (repeat) EGB: doing what He pleaseth and ordering what He willeth. ASome 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 dBoth what he will.J100 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.€A91B255C2  €DO 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.IO 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.€A91B256C2AGOD! 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 hBigh, the mighty. d€Aq 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 MohB\ammedans supposed to be Gods 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 DHerbelot, Bibl. Orient. Art. Corsi.J   € AGod! 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!€A91B257C2ALet 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. €As This passage was particularly directed to some of Mohammeds first proselytes, who, having sons that had been brought up in idolatry or Judaism, would oblige them to embrace Mohammedism by force.1 1 Jallaloddin. t This word properly signifies an idol, or whatever is worshipped besides GODparticularly the two idols of the Meccans, Allt and al Uzza; and also the devil, or any seducer.FTA Travelers Narrative, p. 76 http://bahai-library.org/writings/abdulbaha/tn/76.htmlGEGB: Most Firm HandleILet there be no compulsion in Religion.102 Now is the right way made distinct from error. Whoever therefore shall deny Thagout103 and believe in Godhe will have taken hold on a strong handle that shall not be broken: and God is He who Heareth, Knoweth. € A/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./€A91B258C2DVGOD is the patron of those who believe; he shall lead them out of darkness into light:FTablets of the Divine Plan (4 Tablet to the BahՒs of the Western States, within pp. 19-25) http://bahai-library.org/writings/abdulbaha/tdp/sec-5.htmlGcO: Verily God is the helper of those who have believed. He will lead them from darkness into light.IOGod is the patron of believers: He shall bring them out of darkness into light:€A91B259C2Dbut 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.€IAs 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.€A91B260C2AHast 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.A-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 tyrants persecution of Abraham, see chapter 21, and the notes thereon.- € AHast 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:J 104 Nimrod.€A91B261C2AOr 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€B 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.Ax 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 remat€Blining, 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 Nehemiahs viewing of the ruins of Jerusalem.3 2 Jallaloddin, Yahya, &c See DHerbel. Bibl. Orient. Art. Ozair. 3 Nehem. ii. 12, &c.Z AOr 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: An€ Bd 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." A*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.*€A91B262C2AlAnd 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.l€Ay 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 DHerbelot, 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 toB 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 Abrahams sacrifice of birds mentioned by Mose€C`s,2 with some additional circumstances. 1 Jallaloddin. See DHerbelot, ubi supra. 2 Gen. xv< AWhen 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!"J107 Comp. Gen. xv. 9.€A91B263C2DThe 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.FTablets of the Divine Plan (within pp. 3-9, 1 To the BahՒs of the Northeastern States) http://bahai-library.org/writings/abdulbaha/tdp/sec-2.html€G^O: One grain will bring forth seven sheaves, and every sheaf shall contain one hundred grains.IThe 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!€A91B264C2DThey 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.Ea 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 Jallaloddin.IThey 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.€A91B265C2#€DbA fair speech and to forgive, is better than alms followed by mischief. GOD is rich and merciful.I[A kind speech and forgiveness is better than alms followed by injury. God is Rich, Clement.€A91B266C2AO 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.F2:266, 267 Memorials of the Faithful (within pp. 102-106, Ustd `Al-Akbar-i-Najjar) http://bahai-library.com/writings/abdulbaha/mf/sec-40.htmlGMG: a heavy rain € AO 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.€A91B267C2AGAnd 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.GF2:266, 267 (cont.) Memorials of the Faithful (within pp. 102-106, Ustd `Al-Akbar-i-Najjar) http://bahai-library.com/writings/abdulbaha/mf/sec-40.htmlGMG: a heavy rain S€ A1And 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.1€A91B268C2AHDoth 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.HEb 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. l€ APDesireth 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.P€A91B269C2DO 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,IO 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,€A91B270C2Dzsuch as ye would not accept yourselves, otherwise than by connivance:c and know that GOD is rich and worthy to be praised.a€Ec 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.I_Such as ye would accept yourselves only by connivance: and know that God is Rich, Praiseworthy.€A91B271C2DThe devil threateneth you with poverty, and commandeth you filthy covetousness; but GOD promiseth you pardon from himself and abundance: GOD is bounteous and wise.ISatan menaceth you with poverty,108 and enjoineth base actions: but God promiseth you pardon from himself and abundance: God is All-bounteous, Knowing.Jc108 That is, Satan would dissuade you from liberal contributions by instilling the fear of poverty.€A91B272C2DHe 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.€IHe 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.€A91B273C2ANAnd 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.N AKAnd 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.KJ109 Comp. Matt. vi. 3, 4.€A91B274C2 €AThe 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 theiBr 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.zEfd i.e., For the sake of a reward hereafter, and not for any worldly consideration.1 1 Jallaloddin. !€ ATheir 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 theBm rich because of their modesty. By this their token thou shalt know themthey ask not of men with importunity: and of whatever good thing ye shall give them in alms, of a truth God will take knowledge.€A91B275C2DThey 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. "€IThey 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.€A91B276C2AThey 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 B*fire, they shall continue therein forever.Ee viz., Like demoniacs or possessed persons, that is, in great horror and distraction of mind and convulsive agitation of body. !#]€ AThey 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.€A91B277C2AQGOD 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.Q "$€ AEGod will bring usury to nought, but will increase alms with usury, and God loveth no infidel, or evil person. But they who believe and do the things that are right, and observe the prayers, and pay the legal impost, they shall have their reward with their Lord: no fear shall come on them, neither shall they be put to grief.E€A91B278C2D[O true believers, fear GOD, and remit that which remaineth of usury,f if ye really believe;Ef Or the interest due before usury was prohibited. For this some of Mohammeds followers exacted of their debtors, supposing they lawfully might.2 2 Idem.ISO believers! fear God and abandon your remaining usury, if ye are indeed believers.€A91B279C2Dbut if ye do it not, hearken unto war, which is declared against you from GOD and his apostle: yet if ye repent, ye shall have the capital of your money. Deal not unjustly with others, and ye shall not be dealt with unjustly.#%€IBut if ye do it not, then hearken for war on the part of God and his apostle: yet if ye repent, ye shall have the principal of your money. Wrong not, and ye shall not be wronged.€A91B280C2DIf there be any debtor under a difficulty of paying his debt, let his creditor wait till it be easy for him to do it; but if ye remit it as alms, it will be better for you, if ye knew it.FCompilation: Trustwrothiness: A Cardinal BahՒ Virtue, no. 2047, by Bahullh http://bahai-library.org/compilations/trustworthiness.htmlG5BWC: Respite thy debtor till he findeth means to pay.IIf any one find difficulty in discharging a debt, then let there be a delay until it be easy for him: but if ye remit it as alms it will be better for you, if ye knew it.€A91B281C2DAnd fear the day wherein ye shall return unto GOD; then shall every soul be paid what it hath gained, and they shall not be treated unjustly.$&€IFear 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.€A91B282C2AO 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 %'€Bcall 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 wiCtness, 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.k&("€Efg Whoever manages his affairs, whether his father, heir, guardian, or interpreter.1 1 Jallaloddin.A$Kitb-i-qn, part I, paragraph 76, p. 69 http://bahai-library.com/writings/bahaullah/iqan/iq-1.htm The Seven Valleys (Preamble) http://bahai-library.com/writings/bahaullah/sv/700.html Gems of Divine Mysteries, p. 28, paragraph 36 http://bahai-library.com/writings/bahaullah/gems.html#fnB24$G~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. ')€ AO 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 oBf 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(*€ C$ there present, and ye pass them from hand to handthen 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.€A91B283C2A(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.( A$And if ye be on a journey and shall find no notary, let pledges be taken: but if one of you trust the other, let him who is trusted, restore what he is trusted with, and fear God his Lord. And refuse not to give evidence. He who refuseth is surely wicked at heart: and God knoweth your deeds.$€A91B284C2)+€DWhatever 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. AWhatever 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.€A91B285C2A]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.]*,€Eh 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.A Kitb-i-qn, part II, paragraph 161, p. 152 http://bahai-library.com/writings/bahaullah/iqan/iq-2.htm Selections from the Writings of the Bb (2 Excerpts from the Qayymu'l-Asm, Chapter II, within pp. 43-44) http://bahai-library.com/writings/bab/swb/4/sec-5.html ANo 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. +-€ A€I?€A@CAIB€IC€DD€EE€ AF€ AG€AHCIEJIK€ALCM AN BO€APCQ AR€IS€AT€EU€EV€JW€BX€AY€AZC[€D]€B^B_D`€Aa€AbIc€AdCeEfGgIh€AiCj Ak Bl€Bm€AnBo Ap€Aq Ar€As€Dt€Gu€AvIw€Dx€AyCzE{€A|€ A}€A~€D€A AACI D B IIAC AHACFA( \@-0"€I'SURA III.THE FAMILY OF IMRAN1 [XCVII.] A1 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 /1€ Bobserved 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 Csoul 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.€A97B0C3D2ENTITLED, THE FAMILY OF IMRAN;k REVEALED AT MEDINAEWk This name is given in the Korn to the father of the Virgin Mary. See below, p. 35.IMEDINA.200 Verses€A97B0C3D%IN THE NAME OF THE MOST MERCIFUL GOD.02€I3In the Name of God, the Compassionate, the Merciful€A97B1C3DBAL. M.l There is no GOD but GOD, the living, the self-subsisting:Ecl For the meaning of these letters the reader is referred to the Preliminary Discourse, Sect. III.IGELIF. LAM. MIM.2 God! there is no god but He, the Living, the Merciful!J2 See note, p. 32.€A97B2C3Dhe 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.IIn 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.)J3 See Sura xxi. 49, p. 154, n.€A97B3C3DuVerily those who believe not the signs of GOD shall suffer a grievous punishment; for GOD is mighty, able to revenge.13€IoVerily for those who believe not in the signs of God, is a severe chastisement! And God is Mighty, the Avenger!€A97B4C3DSurely 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.IGod! 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!€A97B5C3AIt 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 24€Bexcept the prudent.Am This passage is translated according to the exposition of al Zamakhshari and al Beidwi, which seems to be the truest. The contents of the Korn 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 consistBently 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.FKitb-i-qn, part I, paragraph 16, p. 17 http://bahai-library.com/writings/bahaullah/iqan/iq-1.htm Kitb-i-qn, part II, paragraph 237, p. 213 http://bahai-library.com/writings/bahaullah/iqan/iq-2.htm35€GNone 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. AHe it is who hath sent down to thee "the Book." Some of its signs are of themselves perspicuous;these are the basis4 of the Bookand 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.J4 Lit. mother.€A97B6C3DO 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.IO 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.€A97B7C346€DO 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.IO 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.€A97B8C3DAs for the infidels, their wealth shall not profit them anything, nor their children, against GOD: they shall be the fuel of hell fire.I}As for the infidels, their wealth, and their children, shall avail them nothing against God. They shall be fuel for the fire.€A97B9C3DAccording 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.IAfter 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!€A97B10C357V€DvSay unto those who believe not, Ye shall be overcome, and thrown together into hell; and an unhappy couch shall it be.IlSay to the infidels: ye shall be worsted, and to Hell shall ye be gathered together; and wretched the couch!€A97B11C3AKYe 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.K68€An 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 Sofin, in the valley of Bedr, which is situate near the sea, between Mecca and Medina. Mohammeds forces consisted of no more than three hundred and nineteen men, but the enemys 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 oBf 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 Korn,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 gr79€Cavel 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 Korn,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 Dfirst a thousand and afterwards three thousand angels, led by Gabriel, mounted on his horse Haizm; and, according to the Korn,4 these celestial auxiliaries really did all the execution, though Mohammeds 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. Prideauxs 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.8:€ A7Ye 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.7JR5 In the battle of Bedr, Muhammad, with 319 followers routed 1000 Meccans, A.H. 2.€A97B12C3DThe 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.IFair-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.€A97B13C39;€ASay, 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 A%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%€A97B14C3Dswho say, O LORD, we do sincerely believe; forgive us therefore our sins, and deliver us from the pain of hell fire:InWho say, "O our Lord! we have indeed believed; pardon us our sins, and keep us from the torment of the fire;"€A97B15C3Dxthe patient, and the lovers of truth, and the devout, and the almsgivers, and those who ask pardon early in the morning.:<S€IhThe patient, and the truthful, the lowly, and the charitable, and they who seek pardon at each daybreak.€A97B16C3DGOD 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.IGod 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!"€A97B17C3A:Verily the true religion in the sight of GOD is Islm;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.:;=x€Ao The proper name of the Mohammedan religion, which signifies the resigning or devoting ones 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 Jallaloddin, al Beidwi. A 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 GodGod will be prompt to reckon with him! JD6 That is, knowledge, or revelation, became the cause of disputings.€A97B18C3DgIf they dispute with thee, say, I have resigned myself unto GOD, and he who followeth me doth the same;IhIf they shall dispute with thee, then SAY: I have surrendered myself to God, as have they who follow me.€A97B19C3<>a€A 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. ELp i.e., The pagan Arabs, who had no knowledge of the scriptures.1 1 Idem.ISAY 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 awaythy duty is only preaching; and God's eye is on His servants. =?€ A7 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'swhich contains not less than six passages afterwards repeated in the Koranmay be seen Bin 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.€A97B20C3DAnd 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.>@€IBut 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.€A97B21C3DuThese are they whose works perish in this world, and in that which is to come; and they shall have none to help them.IpThese are they whose works come to nought in this world, and in the next; and none shall they have to help them!€A97B22C3DHast 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.?A€Aq 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 Beidwi says that Mohammed going one day into a Jewish synagogue, Nam 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 Mohammeds proposing that the Pentateuch might decide the question, they would by no means agree toB it. But Jallaloddin 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 Mohammeds 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 @B%€Claw 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 Korn, comDmanding 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 Whistons Essay towards restoring the true text of the Old Test. p. 99, 100. 4 See the Prelim. Disc. Sect. III.AC€IHast 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.€A97B23C3DThis 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.As i.e., Forty; the time their forefathers worshipped the calf.5 Al Beidwi 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.BDy€IThisbecause they said, "The fire shall by no means touch us, but for certain days:"Their own devices have deceived them in their religion.€A97B24C3DHow 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?A%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 Beidwi.%IBut 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?€A97B25C3CE€DSay, 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.ISAY: 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. A 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. €A97B26C3DThou 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.DF€EPu As a man from seed, and a bird from an egg; and vice vers.1 1 JallaloddinIThou 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.€A97B27C3ALet 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.FeKitb-i-qn, part II, paragraph 105, p. 99 http://bahai-library.com/writings/bahaullah/iqan/iq-2.htmG$God would have you beware of Himself EG€ ALet not believers take infidels for their friends rather than believers: whoso shall do this hath nothing to hope from Godunless, 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.€A97B28C3AOn 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.FMemorials of the Faithful (within pp. 102-106, Ustd `Al-Akbar-i-Najjar) http://bahai-library.com/writings/abdulbaha/mf/sec-40.htmlG4And to those who serve Him, is God full of kindness. FH€ AOn 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.€A97B29C3DSay, 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.ISAY: 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.€A97B30C3DGOD hath surely chosen Adam, and Noah, and the family of Abraham, and the family of Imrnx above the rest of the world; a race descending the one from the other: GOD is he who heareth and knoweth.GI€Ax Or Amrn, 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 IshB (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 Korn 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 authoriHJ€Cty 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 Korn. 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 Korn, wherDeby 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 Amrn the father of Moses, and Amrn 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 Khath, the son of Levi; and the other was the sIKZ€Eon of Mathn,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 Korn1 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 ZamakFThshari, al Beidwi. 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 Beidwi. 7 Vide Reland. ubi sup. DHerbelot, Bibl. Orient. p. 583. 1 Cap. 19. 2 Vide Guadagnol. Apolog. pro Rel. Christ. contra Ahmed Ebn Zein al Abedin. p. 279. JL€IVerily 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.€A97B31C3ARemember when the wife of Imrny 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.bKM€Ay The Imrn here mentioned was the father of the Virgin Mary, and his wifes 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 Beidwi, al Thalabi. z The Arabic word is free, but here signifies particularly one that is fBree or detached from all worldly desires and occupations, and wholly devoted to GODS service.4 4 Jallaloddin, al Zamakhshari. a Because a female could not minister in the temple as a male could.5 5 Jallaloddin. 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 LN~€Cat 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 wereD 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 Gods protection. 6 See the Prelim. Disc. Sect. IV. 7 Jallaloddin, al Beidwi. 8 Kitada.FMemorials of the Faithful (within pp. 131-134, Muhammad-Mustafa Baghdd) http://bahai-library.com/writings/abdulbaha/mf/sec-49.html MO€ ARemember 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 A9 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 fromNP€ Bm the Koran," probably formed a part. 10 That is, the female could not become a priest. 11 See note, p. 114.[€A97B32C3AhTherefore 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.ehOQ€Ac 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 Jallaloddin, al Beidwi. Vide Lud. de Dieu, in not. ad Hist. Christi Xaverii, p. 542. d The commentators say that none went into Marys apartment but ZBacharias 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 Beidwi. Vide de Dieu, ubi sup. p. 548. e There is a story of Ftema, Mohammeds 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 Mohammeds asking her whence she had it, she answered PRR€Cin 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 Beidwi AMSo 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!"M QS€ A12 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 divin visione fruebatur, queam a malis omnibus custodiebat et bonis omnibus redundare faciebat. Protev. Jac. 8: [greek text]. Hist. Nativ. Mar. 6BJ: Quotidie esc, quam de manu angeli accipiebat, ips tantum reficiebatur.8€A97B33C3DThere 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,Ef 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.RT8€IThere 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 A14 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 sonas, 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.€A97B34C3Dsaying, 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.SU€Ag That is, Jesus, who, al Beidwi 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 Beidwi mentions a tradition, that during his childhood some boys invited him to play, but he refused, saying that he was not created to play.FcKitb-i-qn, part I, paragraph 70, p. 64 http://bahai-library.com/writings/bahaullah/iqan/iq-1.htmGhGod announceth Yahya to thee, who shall bear witness unto the Word from God, and a great one and chaste.I"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."€A97B35C3DHe 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.TV}€EQi Zacharias was then ninety-nine years old, and his wife eighty-nine.2 2 Idem.A)Summons of the Lord of Hosts (Sriy-Haykal, paragraph 241) http://bahai-library.org/writings/bahaullah/slh/haykal.html#fnr.31 A Travelers Narrative, p. 63 http://bahai-library.org/writings/abdulbaha/tn/63.html A Travelers Narrative, p. 73 http://bahai-library.org/writings/abdulbaha/tn/73.html)GnBWC: doeth as He willeth EGB: He doeth what He will EGB: doing what He pleaseth and ordering what He willethIHe 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."€A97B36C3DZacharias 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.UWR€Ek 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.IHe 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:"€A97B37C3DAnd 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:IAnd 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!J16 Luke i. 28.€A97B38C3DVO Mary, be devout towards thy LORD, and worship, and bow down with those who bow down.I^O Mary! be devout towards thy Lord,17 and prostrate thyself, and bow down with those who bow."VX€J17 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.€A97B39C3DThis 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.Al 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 theWY€B 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. Jallaloddin, &c.IThis 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. A18 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.€A97B40C3XZ€AWhen 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;IRemember 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;Jn19 Ar. El-Mesich Isa ben Mariam, illustrious in this world as a Prophet, in the next as an Intercessor. Beidh.€A97B41C3Dkand he shall speak unto men in the cradle,m and when he is grown up;n and he shall be one of the righteous:Y[€Am Besides an instance of this given in the Korn itself,1 which I shall not here anticipate, a Mohammedan writer, (of no very great credit, indeed) tells two stories, one of Jesuss speaking while in his mothers 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 hBer 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 reZ]<€Cad 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 Christs pDreaching 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 Jallaloddin. Al Beidwi.IgAnd He shall speak to men alike when in the cradle and when grown up; And he shall be one of the just."€A97B42C3(x ނ߂ႀ₀む䂀傀悀炀肀邀ꂀ낀삀킀  !"#$%&'()*+,-./0123456789:;<=>?@ABCDEFGHIJKLMNOPQRSTUVWXYZ[\]^_`abcdefghijklmnopqrstuvwxyz{|}~‚ÂĂłƂǂȂɂʂ˂̂͂΂ςЂт҂ӂԂՂւׂ؂قڂۂ܂݂ނ߂ႁ₁め䂁傁悁炁肁邁ꂁ낁삁킁  !"#$%&'()*+,[^€Dshe 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:IShe 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."€A97B43C3AGOD 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 wi]_€Bll 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.sAo 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, a^`€Bt 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 Jallaloddin. 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 Cthought Jesus did these miracles by his own power, or was GOD.9 9 Al Beidwi, &c. q Jallaloddin mentions three persons whom Christ restored to life, and who lived several years after, and had children, viz., Lazarus, the widows son, and the publicans (I suppose he means the ruler of the synagogues) 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 _a€DVdid not grow grey in his days; after which he immediately died again. 10 Al Thalabi. AAnd 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 housB>es! Truly in this will be a sign for you, if ye are believers.,Jb20 Evang. Thom, ch. 2 (Thilo. p. 281) and Evang. Infanti Arab. ch. 36, 46. (Thilo. p. 111, 123.)€A97B44C3`b€A,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.,Azr Such as the eating of fish that have neither fins nor scales, the caul and fat of animals, and camels 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 Beidwi. Jallaloddin.z AAnd 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."€ac€A97B45C3DBut 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.As In Arabic, al Hawriyn; which word they derive from Hra, 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 thBey believed on him. But the true etymology seems to be from the Ethiopic verb Hawyra, to go; whence Hawrya signifies one that is sent, a messenger or apostle.3 2 Idem. 3 Vide Ludolfi Lexic. thiop. col. 40, et Golii notas ad cap. 61 Korni, p. 205.bd€IAnd 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. A520-21a (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 th. 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. 111.5€A97B46C3DO 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.IO 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."€A97B47C3DAnd the Jews devised a stratagem against him;t but GOD devised a stratagem against them;u and GOD is the best deviser of stratagems.ce€At i.e., They laid a design to take away his life. u This stratagem of Gods 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, whoB 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 df€Cseveral that this story was an original invention of Mohammeds; 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 himselDf, 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 oreg€Eiginally 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 permittedF 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 fh€Greturned 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 calHled 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 gi€I Marracc. in Alc. p. 113, &c., et in Prodr. part iii. p. 63, &c. 5 Irenus, l. I, c. 23, &c. Epiphan. Hres. 24, num. iii. 7 Photius, Bibl. Cod. 114, col. 291. 8 Tolands Nararenus, p 17, &c. 9 Prelim. Disc. Sect. IV. 1 See the Menagiana. tom. iv. p. 326, &c.yIMAnd the Jews plotted, and God plotted: But of those who plot is God the best.€A97B48C3AHWhen 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.Hhj€Ax 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 Bheaven, 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 continueik€Cd 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 Beidwi. 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 JewsD, both in arguments and in arms. And accordingly, says al Beidwi, 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. jlI€ AARemember 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.A A22 Muhammad probably believed that God took the dead body of Jesus to Heavenfor three hours according to somewhile 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 Jekm€ Bsus 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.€A97B49C3DMoreover, 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.IAnd 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."€A97B50C3DwBut they who believe, and do that which is right, he shall give them their reward: for GOD loveth not the wicked doers.FSelections from the Writings of the Bb (2 Excerpts from the Qayymu'l-Asm, Chapter III, within pp. 44-45) http://bahai-library.com/writings/bab/swb/4/sec-6.htmlIBut 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.€A97lnI€B51C3DAThese signs and this prudent admonition do we rehearse unto thee.I:These signs, and this wise warning do we rehearse to thee.€A97B52C3DVerily 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.aEsa He was like to Adam in respect of his miraculous production by the immediate power of GOD.1 1 Jallaloddin, &cImVerily, Jesus is as Adam in the sight of God.23 He created him of dust: He then said to him, "Be"and he was.J23 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.€A97B53C3DIThis is the truth from thy LORD; be not therefore one of those who doubt;IDThe truth from thy Lord! Be not thou, therefore, of those who doubt.€A97B54C3mo6€A.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.Ab 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 Najrn, 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 Fnp €B$tema, 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 Jallaloddin, al Beidwi.FrMemorials of the Faithful (within pp. 191-204, Thirih) http://bahai-library.com/writings/abdulbaha/mf/sec-69.htmlGEMG: Then will we invoke and lay the malison of God on those that lie! AAs 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! oqq€ A24 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.€A97B55C3D]Verily this is a true history: and there is no GOD, but GOD; and GOD is most mighty and wise.I`This recital is very truth, and there is no god but God; and verily God is the Mighty, the Wise.€A97B56C3D3If they turn back, GOD well knoweth the evil doers.IKBut if they turn away, then verily God hath knowledge of the corrupt doers.€A97B57C3pr€A,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.,Ad 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. qs€ ASAY: O people of the Book! come ye to a just judgment between us and youThat 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.J226 As the Christians do their Bishops and Priests.€A97B58C3DO 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?E9f viz., By pretending him to have been of your religion.IO 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?J&27 Whether he were a Jew or Christian.€A97B59C3DBehold 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.rt€Acg 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 Abrahams time; why then will ye offer to dispute concerning such points of Abrahams religion, of which your scriptures say nothing, and of which ye consequently can have no knowledge?5 Al Beidwi.cILo! 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.J628 About Moses and Jesus, and their respective faiths.€A97B60C3DAbraham 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.IwAbraham was neither Jew nor Christian; but he was sound in the faith,29 a Muslim; and not of those who add gods to God.J#29 See Sura xvi. 121, p. 209, note.€A97B61C3su€DVerily 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.IThey 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.€A97B62C3DSome of those who have received the scriptures desire to seduce you;h but they seduce themselves only, and they perceive it not.Ezh This passage was revealed when the Jews endeavoured to pervert Hodheifa, Ammr, and Modh to their religion.1 1 Idem.IsA party among the people of the Book would fain mislead you: but they only mislead themselves, and perceive it not.€A97B63C3DqO ye who have received the scriptures, why do ye not believe in the signs of GOD, since ye are witnesses of them?FcKitb-i-qn, part I, paragraph 15, p. 16 http://bahai-library.com/writings/bahaullah/iqan/iq-1.htmtv€GbO people of the Book! Why disbelieve the signs of God to which ye yourselves have been witnesses? I_O people of the Book! why disbelieve the signs of God, of which yourselves have been witnesses?€A97B64C3DjO ye who have received the scriptures, why do you clothe truth with vanity, and knowingly hide the truth?iEzi The Jews and Christians are again accused of corrupting the scriptures and stifling the prophecies concerning Mohammed.FcKitb-i-qn, part I, paragraph 15, p. 16 http://bahai-library.com/writings/bahaullah/iqan/iq-1.htmG[O people of the Book! Why clothe ye the truth with falsehood? Why wittingly hide the truth?I[O people of the Book! why clothe ye the truth with falsehood? Why wittingly hide the truth?€A97B65C3DAnd 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;kuw€Ak 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 Mohammeds followers, imagining the Jews were better judges of this matter than themselves, might imitate their exampBle. 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 Beidwivx€IOthers 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€A97B66C3Adand 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:d AV"And believe in those only who follow your Religion." SAY: True guidance is guidance from Godthat 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.V€A97B67C3wy|€D\he will confer peculiar mercy on whom he pleaseth; for GOD is endued with great beneficence.AMemorials of the Faithful (within pp. 49-54, Nabl of Qin) http://bahai-library.org/writings/abdulbaha/mf/sec-18.html Tablets of the Divine Plan (11 Tablet to the BahՒs of the Central States, within pp. 75-83) http://bahai-library.org/writings/abdulbaha/tdp/sec-12.htmlGxMG: And God will single out for His mercy whomsoever He willeth. O: He specializes for His Mercy whomsoever He willeth.IOHe will vouchsafe His mercy to whom He will, for God is of great bounteousness.€A97B68C3A 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 dinr, he will not restore it unto thee, unless thou stand over him continually with great urgency.m xz€Al As an instance of this, the commentators bring Abdallah Ebn Salm, 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 Prideauxs Life of Mahom. p. 33. 5 Al Beidwi, Jallaloddin. m Al Beidwi produces an example of such a piece of injustice in one Phineas Ebn Azra, a Jew, who borrowed a dinr, which is a gold coin worth about ten shillings, of a Koreishite, and afterwards had theB 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 Jallaloddin relates the same story as al Beidwi 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 hey{€C 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 alDready 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 Jannbi, Elmacin. z|k€Ej2 Life of Mahom. p. 78, &c. 3 Vide Gagnier, in not. ad Abulfed. Vit. Moh. p. 64 and 122. 4 Al Beidwi."IAmong 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.€A97B69C3DThis they do because they say, We are not obliged to observe justice with the heathen: but they utter a lie against GOD, knowingly.IThisbecause 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:"€A97B70C3DWYea, whoso keepeth his covenant, and feareth God, GOD surely loveth those who fear him.I\But whoso is true to his engagement, and feareth God,verily God loveth those that fear Him.€A97B71C3{}€ABut 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. AVerily they who barter their engagement with God, and their oaths, for some paltry priceThese! 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!€A97B72C3A1And there are certainly some of them who read the scriptures perversely, that ye may think what they read to be really in the scriptures, yet it is not in the scripture; and they say, This is from GOD; but it is not from GOD: and they speak that which is false concerning GOD, against their own knowledge.1 |~€ A$And some truly are there among them who torture the Scriptures with their tongues, in order that ye may suppose it to be from the Scripture, yet it is not from the Scripture. And they say, "This is from God;" yet it is not from God: and they utter a lie against God, and they know they do so.$€A97B73C3A'It is not fit for a man, that GOD should give him a book of revelations, and wisdom, and prophecy; and then he should say unto men, Be ye worshippers of me, besides GOD; but he ought to say, Be ye perfect in knowledge and in works, since ye know the scriptures, and exercise yourselves therein.n'}€Axn 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 Beidwi adds that two Christians, named Abu Rf al Koradhi and al Seyid al Najrni, offered to acknowledge Mohammed for their Lord, and to worship him; to which he answered, GOD forbid that we should worship any besides GOD.x A6It 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."6J30 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.€A97B74C3~s€DGOD 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?IGod 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?J631 That is, to call them rabba title due only to God.€A97B75C3AAnd 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:€Ao 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. AWhen 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. p€ AB32 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.BA97B76C3DIand whosoever turneth back after this, they are surely the transgressors.IDAnd whoever turneth back after this, these are surely the perverse."A97B77C3DDo 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.IOther 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.A97B78C3AA A?A A@IBDDAEAIFJG AHBB J AMANDOAIRASATAUIXDZDBI[B\I^I`IbEdDeAfDgBDhFjDkAlEmAJpArEHtIvAxAyDzA{DIEAC ADDD ABAAC BIADD A( \@IAnd 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,A97B102C3AOn 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:E+b See the Preliminary Discourse, Sect. IV.IOn 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."A97B103C3Dibut they whose faces shall become white shall be in the mercy of GOD, therein shall they remain for ever.I~And as to those whose faces shall have become white, they shall be within the mercy of God: therein shall they abide for ever.A97B104C3DpThese are the signs of GOD: we recite them unto thee with truth. GOD will not deal unjustly with his creatures.IfThese are the signs of God: we recite them to thee in truth: And God willeth not injustice to mankind.A97B105C3D\And to GOD belongeth whatever is in heaven and on earth; and to GOD shall all things return.IgWhatever is in the Heavens, and whatever is on the Earth, is God's. And to God shall all things return.A97B106C3ALYe 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.LqEc As Abdallah Ebn Salm and his companions,2 and those of the tribes of al Aws and al Khazraj who had embraced Mohammedism. 2 Al Beidwi. A 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. A97B107C3DThey 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.dA d This verse, al Beidwi 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, Nadr, Banu Kainok, and those who dwelt at Khaibar, were afterwards reduced by Mohammed. IThey 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. A97B108C3A~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.~EVe i.e., Unless they either profess the Mohammedan religion, or submit to pay tribute. A3Shame 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! Thisfor that they believed not in the signs of God, and slew the prophets unjustly: Thisbecause they rebelled, and became transgressors.3 JC36 Or, they are smitten with. Sale. S'etendra comme une tente. Kas.!A97B109C3DYet 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;E@f Those namely who have embraced Islm. g That is, the Korn.IYet 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:"A97B110C3Dthey 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.F`The Secret of Divine Civilization, p. 95 http://bahai-library.com/writings/abdulbaha/sdc/95.htmlGpAnd they enjoin what is just, and forbid what is unjust, and speed on in good works. These are of the righteous.IThey 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.#A97#B111C3DZAnd ye shall not be denied the reward of the good which ye do;h for GOD knoweth the pious.E~h Some copies have a different reading in this passage, which they express in the third person: They shall not be denied, &c.I\And of whatever good ye do, ye shall not be denied the meed. God knoweth those who fear Him.$A97B112C3DAs 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.IBut 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.%A97B113C3AThe 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.%IThe 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.&A97B114C3AoO 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.oE!i i.e., Of a different religion. A9O 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.9''A97B115C3AA97B138C3AMohammed 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.>Au 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 Mohammeds Lord liveth and diethB 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. > AMuhammad 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! A40 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 Nldeke, pp. 199-201. 41 That is, return to idolatry. A report had been spread in the battle of Ohod that Muhammad had been slain.?A97B139C3=?A@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.@Ax Mohammed, the more effectually to still the murmurs of his party on their defeat, represents to them that the time of every mans 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. Q? A"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."J42 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.@A97B140C3A#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.#@IHow 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,AA97B141C3A5And 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.5 A8Nor said they more than this:43 "O our Lord! forgive us our sins and our mistakes in this our work; and set our feet firm; and help us against the unbelieving people." And God gave them the recompense of this world, and the excellence of the recompense of the next. For God loveth the doers of what is excellent.8J:43 Lit. and their saying was no other than that they said.BA97B142C3BDO 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:yEy 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.IO 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:J}44 To relapse into infidelity. The Koreisch attempted to seduce the Muslims to renounce their faith after the battle of Ohod.CA97B143C3D0but GOD is your LORD; and he is the best helper.I:But God is your liege lord, and He is the best of helpers.DA97B144C3DWe 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.DAz To this Mohammed attributed the sudden retreat of Abu Sofin and his troops, without making any farther advantage of their success; only giving Mohammed a challenge to meet them next year at Bedr, which he accepted. Others say that as they were on their march home, they repented they had not utterly extirpated the Mohammedans, and began to think of going back to Medina for that purpose, but were prevented by a sudden consternation or panic fear, which fell on them from GOD.5 5 Al BeiBdwi.IWe will cast a dread into hearts of the infidels because they have joined gods with God without warranty sent down; their abode shall be the fire; and wretched shall be the mansion of the evil doers.EA97B145C3DGOD 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.EAa 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 Mohammeds express orders, and dispersed themselves to seize the plunder; whereupon Khled Ebn al Wald perceiving their disorder, fell on their rear with the horse which he commanded, and turned the fortune of thBe day. It is related that though Abdallah 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.EIAlready had God made good to you His promise, when by His permission ye destroyed your foes, until your courage failed you, and ye disputed about the order,45 and disobeyed, after that the Prophet had brought you within view of that for which ye longed.46J45 The command to abstain from taking the spoils. This disobedience turned the scale of victory against the Muslims. 46 Victory and plunder.FA97B146C3DSome of you chose this present world, and others of you chose the world to come.c Then he turned you to flight from before them, that he might make trial of you: (but he hath now pardoned you: for GOD is endued with beneficence towards the faithful;)Ezc The former were they who, tempted by the spoil, quitted their post; and the latter they who stood firm by their leader.ISome of you were for this world, and some for the next.47 Then, in order to make trial of you, He turned you to flight from them,yet hath He now forgiven you; for all-bounteous is God to the faithfulFJO47 Some took to flight, others stood firm, and were not careful of their lives.GA97B147C3ADwhen ye went up as ye fled, and looked not back on any: while the apostle called you, in the uttermost part of you.d Therefore God rewarded you with affliction on affliction, that ye be not grieved hereafter for the spoils which ye fail of, nor for that which befalleth you,e for GOD is well acquainted with whatever ye do.DAd Crying aloud, Come hither to me, O servants of GOD! I am the apostle of GOD; he who returneth back, shall enter paradise. But notwithstanding all his endeavours to rally his men, he could not get above thirty of them about him. e i.e., GOD punished your avarice and disobedience by suffering you to be beaten by your enemies, and to be discouraged by the report of your prophets death; that ye might be inured to patience under adverse fortune, and not repine at any loss or disappointmBent for the future XG A!When ye came up the height48 and took no heed of any one, while the Prophet in your rear was calling you to the fight! God hath rewarded you with trouble upon trouble, that ye might learn not to be chagrined at your loss of booty, or at what befel you! God is acquainted with your actions.!J48 That is, in confused rout.HA97B148C3AThen 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, veHBrily 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.Af After the action, those who had stood firm in the battle were refreshed as they lay in the field by falling into an agreeable sleep, so that the swords fell out of their hands; but those who had behaved themselves ill were troubled in their minds, imagining they were now given over to destruction.1 1 Al Beidwi, Jallaloddin. g That is, is there any appearance of success, or of the divine favour and assistance which we have been promised?2 2 Idem. h i.e., To themselves, or to onHBe another in private. i If GOD had assisted us according to his promise; or, as others interpret the words, if we had taken the advice of Abdallah Ebn Obba Soll, and had kept within the town of Medina, our companions had not lost their lives.3 3 Idem. AThen after the trouble God sent down security upon you. Slumber fell upon a part of you: as to the other parttheir own passions stirred them up to think unjustly of God with thoughts of ignorance! They saidWhat gain we by this affair? SAY: Verily the affair resteth wholly with God. They hid in their minds what they did not speak out to thee, saying, "Were we to have gained aught in this affair, none of us had been slain at this place." SAY: Had ye remained in your homes, they who were deBcreed to be slain would have gone forth to the places where they lie:in order that God might make trial of what was in your breasts, and might discover what was in your hearts, for God knoweth the very secrets of the breast.H IA97B149C3DVerily they among you who turned their backs on the day whereon the two armies met each other at Ohod, Satan caused them to slip for some crime which they had committed:k but now hath GOD forgiven them; for GOD is gracious and merciful.ELk viz., For their covetousness in quitting their post to seize the plunder.IOf a truth it was Satan alone who caused those of you to fail in duty who turned back on the day when the hosts met, for some of their doings! But now hath God pardoned them; For God is Forgiving, Gracious.JA97B150C3AvO true believers, be not as they who believed not, and said of their brethren when they had journeyed in the land or had been at war, If they had been with us, those had not died, nor had these been slain: whereas what befell them was so ordained that GOD might take it matter of sighing in their hearts. GOD giveth life, and causeth to die: and GOD seeth that which ye do.v #J A@O ye who believe! be not like the infidels, who said of their brethren when they had travelled by land or had gone forth to war, "Had they kept with us, they had not died, and had not been slain!" God purposed that this affair should cause them heart sorrow! God maketh alive and killeth; and God beholdeth your actions.@KA97B151C3DMoreover if ye be slain, or die in defence of the religion of GOD, verily pardon from GOD, and mercy, is better than what they heap together of worldly riches.IuAnd if ye shall be slain or die on the path of God, then pardon from God and mercy is better than all your amassings;LA97B152C3DAAnd if ye die, or be slain, verily unto GOD shall ye be gathered.I@For if ye die or be slain, verily unto God shall ye be gathered.MA97B153C3MA~And as to the mercy granted unto the disobedient from GOD, thou O Mohammed, hast been mild towards them; but if thou hadst been severe, and hard-hearted, they had surely separated themselves from about thee. Therefore forgive them, and ask pardon for them: and consult them in the affair of war; and after thou hast deliberated, trust in GOD; for GOD loveth those who trust in him.~FbThe Secret of Divine Civilization, p. 100 http://bahai-library.com/writings/abdulbaha/sdc/100.htmlG#MG: and consult them in the affair. AHOf the mercy of God thou hast spoken to them in gentle terms. Hadst thou been severe and harsh-hearted, they would have broken away from thee. Therefore, forgive and ask for pardon for them, and consult them in the affair of war, and when thou art resolved, then put thou thy trust in God, for God loveth those who trust in Him.HNA97B154C3:NDIf GOD help you, none shall conquer you; but if he desert you, who is it that will help you after him? Therefore in GOD let the faithful trust.IIf God help you, none shall overcome you; but if He abandon you, who is he that shall help you when He is gone? In God, then, let the faithful trust.OA97B155C3DIt 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.\OAl This passage was revealed, as some say, on the division of the spoil at Bedr; when some of the soldiers suspected Mohammed of having privately taken a scarlet carpet made all of silk and very rich, which was missing.4 Others suppose the archers, who occasioned the loss of the battle of Ohod, left their station because they imagined Mohammed would not give them their share of the plunder; because, as it is related, he once sent out a party as an advanced guard, and in the meantime attacBVking the enemy, took some spoils which he divided among those who were with him in the action, and gave nothing to the party that was absent on duty.5 4 Al Beidwi, Jallaloddin. 5 Al Beidwi. m According to a tradition of Mohammed, whoever cheateth another will on the day of judgment carry his fraudulent purchase publicly on his neck.DOIIt is not the Prophet who will defraud you;49But he who shall defraud, shall come forth with his defraudings on the day of the resurrection: then shall every soul be paid what it hath merited, and they shall not be treated with injustice.JT49 Muhammad had been accused of having secretly appropriated a portion of the spoil.PA97B156C3DShall he therefore who followeth that which is well-pleasing unto GOD be as he who bringeth on himself wrath from GOD, and whose receptacle is hell? an evil journey shall it be thither.IShall he who hath followed the good pleasure of God be as he who hath brought on himself wrath from God, and whose abode shall be Hell? and wretched the journey thither!QA97B157C3DWThere shall be degrees of rewards and punishments with GOD, for GOD seeth what they do.I@There are varying grades with God: and God beholdeth what ye do.RA97B158C3RANow 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.En Some copies, instead of min anfosihim, i.e., of themselves, read min anfasihim, i.e., of the noblest among them; for such was the tribe of Koreish, of which Mohammed was descended.1 1 Idem. o i.e., The Sonna.2 2 Idem. ANow hath God been gracious to the faithful, when he raised up among them an apostle out of their own people, to rehearse unto them his signs, and to cleanse them, and to give them knowledge of the Book and of Wisdom: for before they were in manifest error.SA97B159C3DAfter 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.SA3p viz., In the battle of Bedr, where ye slew seventy of the enemy, equalling the number of those who lost their lives at Ohod, and also took as many prisoners.3 3 See before, p. 32. q It was the consequence of your disobeying the orders of the prophet, and abandoning your post for the sake of plunder.3IWhen a reverse hath befallen you,50 the like of which ye had before inflicted, say ye, "Whence is this?" SAY: It is from yourselves. For God hath power over all things.J 50 At Ohod.TA97B160C3AAnd 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;TAr That is, if we had conceived the least hope of success when ye marched out of Medina to encounter the infidels, and had not known that ye went rather to certain destruction than to battle, we had gone with you. But this Mohammed here tells them was only a feigned excuse; the true reason of their staying behind being their want of faith and firmness in their religion.4 4 Al Beidwi. A}And that which befel you on the day when the armies met, was certainly by the will of God, and that he might know the faithful, and that he might know the hypocrites! And when the word was "Advance, fight on the path of God, or drive back the foe,"they said, "Had we known how to fight, we would have followed you." Nearer were some of them on that day to unbelief, than to faith:}UA97B161C3Dgthey spake with their mouths, what was not in their hearts: but GOD perfectly knew what they concealed;UIYThey said with their lips what was not in their hearts! But God knew what they concealed,VA97B162C3Dwho said of their brethren, while themselves stayed at home, if they had obeyed us, they had not been slain. Say, Then keep back death from yourselves, if ye say truth.IWho said of their brethren while themselves sat at home, "Had they obeyed us, they had not been slain." SAY: Keep back death from yourselves if ye speak truth.WA97B163C3DThou shalt in nowise reckon those who have been slain at Ohod, in the cause of GOD, dead; nay, they are sustained alive with their LORD,sEs See before, p. 17.FiGems of Divine Mysteries, p. 48, paragraph 65 http://bahai-library.com/writings/bahaullah/gems.html#fnB42G5BWC: Nay, they are alive and sustained by their Lord.ImAnd repute not those slain on God's path to be dead.51 Nay, alive with their Lord, are they richly sustained;J51 See Sura [xci.] ii. 149.XA97B164C3UXDrejoicing for what GOD of his favor hath granted them; and being glad for those who, coming after them, have not as yet overtaken them;t because there shall no fear come on them, neither shall they be grieved.Et i.e., Rejoicing also for their sakes, who are destined to suffer martyrdom, but have not as yet attained it.5 5 Vide Rev. vi. II.IRejoicing in what God of his bounty hath vouchsafed them, filled with joy for those who follow after them, but have not yet overtaken them, that on them nor fear shall come, nor grief;YA97B165C3DThey are filled with joy for the favor which they have received from GOD and his bounty; and for that GOD suffereth not the reward of the faithful to perish.IzFilled with joy at the favours of God, and at his bounty: and that God suffereth not the reward of the faithful to perish.ZA97B166C3ZDThey who hearkened unto GOD and his apostle, after a wound had befallen them at Ohod,u such of them as do good works, and fear God, shall have a great reward;Au The commentators differ a little as to the occassion of this passage. When news was brought to Mohammed, after the battle of Ohod, that the enemy, repenting of their retreat, were returning towards Medina, he called about him those who had stood by him in the battle, and marched out to meet the enemy as far as Homar al Asad, about eight miles from that town, notwithstanding several of his men were so ill of their wounds that they were forced to be carried; but a panic fear having seizZBed the army of the Koreish, they changed their resolution and continued their march home; of which Mohammed having received intelligence, he also went back to Medina: and, according to some commentators, the Korn here approves the faith and courage of those who attended the prophet on this occasion. Others say the persons intended in this passage were those who went with Mohammed the next year, to meet Abu Sofin and the Koreish, according to their challenge, at Bedr,1 where they waited Csome time for the enemy, and then returned home; for the Koreish, though they set out from Mecca, yet never came so far as the place of appointment, their hearts failing them on their march; which Mohammed attributed to their being struck with a terror from GOD.2 This expedition the Arabian histories call the second, or lesser expedition of Bedr. 1 See before, p. 47, note 2. 2 Al Beidwi.gZIAs to those who after the reverse52 which befel them, respond to God and the Apostlesuch of them as do good works and fear God, shall have a great reward:J52 At Ohod; lit. wound.[A97B167C3Dunto whom certain men said, Verily the men of Mecca have already gathered forces against you, be ye therefore afraid of them:x but this increased their faith, and they said, GOD is our support, and the most excellent patron.Ax The persons who thus endeavoured to discourage the Mohammedans were, according to one tradition, some of the tribe of Abd Kais, who, going to Medina, were bribed by Abu Sofin with a camels load of dried raisins; and, according to another tradition, it was Noaim Ebn Masd al Ashja who was also bribed with a she-camel ten months gone with young (a valuable present in Arabia). This Noaim, they say, finding Mohammed and his men preparing for the expedition, told them that Abu Sofin, to[B spare them the pains of coming so far as Bedr, would seek them in their own houses, and that none of them could possibly escape otherwise than by timely flight. Upon which Mohammed, seeing his followers a little dispirited, swore that he would go himself though not one of them went with him. And accordingly he set out with seventy horsemen, every one of them crying out, Hashna Allah, i.e., GOD is our support.3 3 Idem, Jallaloddin.IWho, when men said to them, "Now are the Meccans mustering against you; therefore fear them!" it only increased their faith, and they said, "Our sufficiency is God, and He is an excellent protector."\A97B168C3DWherefore they returned with favor from GOD, and advantage:y no evil befell them: and they followed what was well pleasing unto GOD: for GOD is endowed with great liberality.Ey While they stayed at Bedr expecting the enemy, they opened a kind of fair there, and traded to very considerable profit.4 4 Al Beidwi.\IThey returned, therefore, with the favour of God, enriched by Him, and untouched by harm; and they followed what was well pleasing to God. And God is of great Munificence.]A97B169C3D{Verily that devilz would cause you to fear his friends: but be ye not afraid of them: but fear me, if ye be true believers.E/z Meaning either Noaim, or Abu Sofin himself.IiOnly would that Satan53 instil the fear of his adherents: Fear them not, but fear me if ye are believers.JV53 Lit. that Satan. Said to refer to Noaim, or Abu Sofian, the leader of the Koreisch.^A97B170C3DThey shall not grieve thee, who emulously hasten unto infidelity; for they shall never hurt GOD at all. GOD will not give them a part in the next life, and they shall suffer a great punishment.FMemorials of the Faithful (Mirz Muhammad, the Servant at the Travelers' Hospice, within pp. 106-108) http://bahai-library.com/writings/abdulbaha/mf/sec-41.html^ILet not those who vie in haste after infidelity grieve thee: Verily not one whit shall they injure God! God will refuse them all part in the life to come: a severe chastisement shall be their lot._A97B171C3DSurely those who purchase infidelity with faith shall by no means hurt GOD at all, but they shall suffer a grievous punishment.IThey truly who purchase infidelity at the price of their faith, shall not injure God one whit! and a grievous chastisement shall be their lot.`A97B172C3DAnd let not the unbelievers think, because we grant them lives long and prosperous, that it is better for their souls: we grant them long and prosperous lives only that their iniquity may be increased; and they shall suffer an ignominious punishment.FSelections from the Writings of the Bb (2 Excerpts from the Qayymu'l-Asm, Chapter LXXXVII, 68) http://bahai-library.com/writings/bab/swb/4/sec-44.htmlm`ILet 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.aA97B173C3DyGOD is not disposed to leave the faithful in the condition which ye are now in,a until he sever the wicked from the good;Ea That is, he will not suffer the good and sincere among you to continue indiscriminately mixed with the wicked and hypocritical.IlIt is not in God to leave the faithful in the State in which they are, until he sever the bad from the good:bA97B174C3Anor 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.zbEb This passage was revealed on the rebellious and disobedient Mohammedans telling Mohammed that if he was a true prophet he could easily distinguish those who sincerely believed from the dissemblers.1 1 Idem.INor is God minded to lay open the secret things to you, but God chooseth whom he will of his apostles to know them.54 Believe, therefore, in God and his apostles: and if ye believe and fear God, a great reward awaiteth you.Je54 This is an answer to the taunt that Muhammad could not distinguish true believers from hypocrites.cA97B175C3DAnd 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.IAnd let not those who are niggard of what God hath vouchsafed them in his bounty, think that this will be good for themNay, it will be bad for themdA97B176C3dDThat which they have covetously reserved shall be bound as a collar about their neck,c on the day of the resurrection: unto GOD belongeth the inheritance of heaven and earth; and GOD is well acquainted with what ye do.Ec Mohammed is said to have declared, that whoever pays not his legal contribution of alms duly shall have a serpent twisted about his neck at the resurrection.2 2 Idem, Jallaloddin.IThat of which they have been niggard shall be their collar on the day of the resurrection. God's, the heritage of the Heavens and of the Earth! And God is well-informed of all ye do.eA97B177C3A 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. eAd It is related that Mohammed, writing to the Jews of the tribe of Kainok to invite them to Islm, and exhorting them, among other things, in the words of the Korn,3 to lend unto GOD on good usury, Phineas Ebn Azra, on hearing that expression, said, Surely GOD is poor, since they ask to borrow for him. Whereupon Abu Becr, who was the bearer of that letter, struck him on the face, and told him that if it had not been for the truce between them, he would have struck off his head; and onBy Phineass complaining to Mohammed of Abu Becrs ill usage, this passage was revealed.4 3 Cap. 2, p. 26. 4 Al Beidwi.gINow hath God heard the saying of those who said: "Aye, God is poor and we are rich."55 We will surely write down their sayings, and their unjust slaughter of the prophets; and and we will say, "Taste ye the torment of the burning.Ju55 This was the taunt of the Jews of the tribe of Kainoka, when Muhammad demanded tribute of them in the name of God.fA97B178C3fD{This shall they suffer for the evil which their hands have sent before them, and because GOD is not unjust towards mankind;IlThis, for what your hands have sent before you; and because God will not inflict a wrong upon his servants!"gA97B179C3Dwho also say, Surely GOD hath commanded us, that we should not give credit to any apostle, until one should come unto us with a sacrifice, which should be consumed by fire.eAe The Jews, say the commentators, insisted that it was a peculiar proof of the mission of all the prophets sent to them, that they could, by their prayers, bring down fire from heaven to consume the sacrifice, and therefore they expected Mohammed should do the like. And some Mohammedan doctors agree that GOD appointed this miracle as the test of all their prophets, except only Jesus and Mohammed;5 though others say any other miracle was a proof full as sufficient as the bringing down firgBe from heaven.6 The Arabian Jews seem to have drawn a general consequence from some particular instances of this miracle in the Old Testament.7 And the Jews at this day say, that first the fire which fell from heaven on the altar of the tabernacle,8 after the consecration of Aaron and his sons, and afterwards that which descended on the altar of Solomons temple, at the dedication of that structure,9 was fed and constantly maintained there by the priests, both day and night, without beinCg suffered once to go out, till it was extinguished, as some think, in the reign of Manasses,10 but, according to the more received opinion, when the temple was destroyed by the Chaldeans. Several Christians11 have given credit to this assertion of the Jews, with what reason I shall not here inquire; and the Jews, in consequence of this notion, might probably expect that a prophet who came to restore GODS true religion, should rekindle for them this heavenly fire, which they have not beegDn favoured with since the Babylonish captivity. 5 Jallaloddin. 6 Al Beidwi. 7 Levit. ix. 24; I Chron. xxi. 26; 2 Chron. vii. I; 1 Kings xviii. 38. 8 Levit. ix. 24. 9 2 Chron. vii. x. 10 Talmud, Zebachim, c. 6. 11 See Prideauxs Connect part i. bk. iii. p. 158.FfKitb-i-qn, part II, paragraph 157, p. 148 http://bahai-library.com/writings/bahaullah/iqan/iq-2.htmGVerily, God hath entered into a covenant with us that we are not to credit an apostle until he present us a sacrifice which fire out of heaven shall devour. ITo those who say, "Verily, God hath enjoined us that we are not to credit an apostle until he present us a sacrifice which fire out of Heaven shall devour,"hA97B180C3DSay, Apostles have already come unto you before me,f with plain proofs, and with the miracle which ye mention: why therefore have ye slain them, if ye speak truth?EFf Among these the commentators reckon Zacharias and John the Baptist.[hFfKitb-i-qn, part II, paragraph 157, p. 149 http://bahai-library.com/writings/bahaullah/iqan/iq-2.htmGAlready have Apostles before me come to you with sure testimonies, and with that of which ye speak. Wherefore slew ye them? Tell me, if ye are men of truth.ISAY: Already have apostles before me come to you with miracles, and with that of which ye speak. Wherefore slew ye them? Tell me, if ye are men of truth.iA97B181C3DIf 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.IAnd if they treat thee as a liar, then verily apostles have been treated as liars before thee, though they came with clear proofs of their mission, and with Scriptures, and with the light-giving Book.jA97B182C3WjDEvery soul shall taste of death, and ye shall have your reward on the day of resurrection; and he who shall be far removed from hell fire, and shall be admitted into paradise, shall be happy: but the present life is only a deceitful provision.AGems of Divine Mysteries, p. 48, paragraph 65 http://bahai-library.com/writings/bahaullah/gems.html#fnB40 Selections from the Writings of the Bb (2 Excerpts from the Qayymu'l-Asm, Chapter I, p. 41) http://bahai-library.com/writings/bab/swb/4/sec-2.htmlGLBWC: Every soul shall taste of death. BWC: every soul shall taste of death,IEvery soul shall taste of death: and ye shall only receive your recompenses on the day of resurrection. And whoso shall scape the fire, and be brought into Paradise, shall be happy. And the life of this world is but a cheating fruition!kA97B183C3kAYe shall surely be proved in your possessions, and in your persons; and ye shall bear from those unto whom the scripture was delivered before you, and from the idolaters, much hurt: but if ye be patient and fear God, this is a matter that is absolutely determined. A+Ye shall assuredly be tried in your possessions and in yourselves. And many hurtful things shall ye assuredly hear from those to whom the Scriptures were given before you, and from those who join other gods with God. But if ye be steadfast, and fear God this verily is needed in the affairs of life.+lA97B184C3AAnd 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lEg i.e., Dearly shall they pay hereafter for taking bribes to stifle the truth. Whoever concealeth the knowledge which GOD has given him, says Mohammed, GOD shall put on him a bridle of fire on the day of resurrection. AMoreover, when God entered into a convenant with those to whom the Scriptures had been given, and said, "Ye shall surely make it known to mankind and not hide it," they cast it behind their backs, and sold it for a sorry price! But vile is that for which they have sold it.mA97B185C3DThink 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;-mAh i.e., Who think they have done a commendable deed in concealing and dissembling the testimonies in the Pentateuch concerning Mohammed, and in disobeying GODS commands to the contrary. It is said that, Mohammed once asking some Jews concerning a passage in their law, they gave him an answer very different from the truth, and were mightily pleased that they had, as they thought, deceived him. Others, however, think this passage relates to some pretended Mohammedans who rejoiced in theiBRr hypocrisy, and expected to be commended for their wickedness.12 12 Al Beidwi.@ISuppose not that they who rejoice in what they have brought to pass, and love to be praised for what they have not done56suppose not they shall escape the chastisement. An afflictive chastisement doth await them,mJ56 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.nA97B186C3DHand unto GOD belongeth the kingdom of heaven and earth: GOD is almighty.IZFor the Kingdom of the Heavens and the Earth is God's, and God hath power over all things.oA97B187C3DNow in the creation of heaven and earth, and the vicissitude of night and day, are signs unto those who are endued with understanding;IVerily, in the creation of the Heavens and of the Earth, and in the succession of the night and of the day, are signs for men of understanding heart;pA97B188C3Dwho 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:pA/i viz., At all times and in all postures. Al Beidwi mentions a saying of Mohammed to one Imrn Ebn Hosein, to this purpose: Pray standing, if thou art able; if not, sitting; and if thou canst not sit up, then as thou liest along. Al Shfe directs that he sick should pray lying on their right side./IWho standing, and sitting, and reclining, bear God in mind, and muse on the creation of the Heavens and of the Earth. "O our Lord!" say they, "thou hast not created this in vain. No. Glory be to Thee! Keep us, then, from the torment of the fire.qA97B189C3DO LORD, surely whom thou shalt throw into the fire, thou wilt also cover with shame: nor shall the ungodly have any to help them.IO our Lord! surely thou wilt put him to shame whom thou shalt cause to enter into the Fire, and the wrong-doers shall have none to help them.rA97B190C3DmO LORD, we have heard a preacherk inviting us to the faith and saying, Believe in your LORD: and we believed.rE$k Namely, Mohammed, with the Korn.AMemorials of the Faithful (within pp. 148-150, Mrz Mustaf Narq) http://bahai-library.org/writings/abdulbaha/mf/sec-57.html Memorials of the Faithful (within pp. 150-154, Zaynul-Muqarrabn) http://bahai-library.org/writings/abdulbaha/mf/sec-58.html Memorials of the Faithful (within pp. 156-159, Mirz Jafar-i-Yazdi) http://bahai-library.org/writings/abdulbaha/mf/sec-60.htmlAShoghi 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.rHm3:190-191 The Dawn-Breakers, Chapter VIII, p. 147 http://bahai-library.com/books/dawnbreakers/chapters/8.htmlIO our Lord! we have indeed heard the voice of one that called. He called us to the faithBelieve on your Lordand we have believed.sA97B191C3DqO LORD, forgive us therefore our sins, and expiate our evil deeds from us, and make us to die with the righteous.GyO God, our God! Forgive us, then, our sins, and hide away from us our evil deeds, and cause us to die with the righteous.Hu3:190-191 (cont.) The Dawn-Breakers, Chapter VIII, p. 147 http://bahai-library.com/books/dawnbreakers/chapters/8.htmlIrO our Lord! forgive us then our sin, and hide away from us our evil deeds, and cause us to die with the righteous.tA97B192C3DO 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.tIO 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."uA97B193C3DTheir LORD therefore answered them, saying, I will not suffer the work of him among you who worketh to be lost, whether he be male, or female:l the one of you is from the other.El These words were added, as some relate, on Omm Salma, one of the prophets wives, telling him that she had observed GOD often made mention of the men who fled their country for the sake of their faith, but took no notice of the women.1 1 Idem.IAnd their Lord answereth them, "I will not suffer the work of him among you that worketh, whether of male or female, to be lost. The one of you is the issue of the other.57J57 Lit. some of you are from others. These words were occasioned by one of the Prophet's wives having told him that God often praised the men, but not the women, who had fled their country for the faith. Beidh.vdvA97B194C3AThey therefore who have left their country, and have been turned out of their houses, and have suffered for my sake, and have been slain in battle; verily I will expiate their evil deeds from them, and I will surely bring them into gardens watered by rivers;IAnd they who have fled their country and quitted their homes and suffered in my cause, and have fought and fallen, I will blot out their sins from them, and I will bring them into gardens beneath which the streams do flow."wA97B195C3D=a reward from GOD; and with GOD is the most excellent reward.IIA recompense from God! and God! with His is the perfection of recompense!xA97B196C3DLet 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.XxAm The original word properly signifies success in the affairs of life, and particularly in trade. It is said that some of Mohammeds followers observing the prosperity the idolaters enjoyed, expressed their regret that those enemies of GOD should live in such ease and plenty, while themselves were perishing for hunger and fatigue; whereupon this passage was revealed.2 2 Idem. n Because of its short continuance.ILet not prosperity in the land58 on the part of those who believe not, deceive thee. 'Tis but a brief enjoyment! Then shall Hell be their abode; and wretched the bed!J58 Lit. their movements, their comings and goings. Hence, the success of the Meccans in their trading journeys. This may point to the comparative freedom from trade and general independence of the Meccans after the affair at Ohod.yA97B197C3yDBut they who fear the LORD shall have gardens through which rivers flow, they shall continue therein forever: this is the gift of GOD for what is with GOD shall be better for the righteous than short-lived worldly prosperity.IBut as to those who fear their Lordfor them are the gardens 'neath which the rivers flow: therein shall they abide for aye. Such their reception with Godand that which is with God is best for the righteous.zA97B198C3DThere 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:zAo The persons here meant, some will have to be Abdallah Ebn Salm3 and his companions; others suppose they were forty Arabs of Najrn, or thirty-two Ethiopians, or else eight Greeks, who were converted from Christianity to Mohammedism; and others say this passage was revealed in the ninth year of the Hejra, when Mohammed, on Gabriels bringing him the news of the death of Ashama king of Ethiopia, who had embraced the Mohammedan religion some years before,4 prayed for the soul of the depaBrted; at which some of his hypocritical followers were displeased, and wondered that he should pray for a Christian proselyte whom he had never seen.5 3 See before, p. 44. 4 See the Prelim. Discourse, Sect. II. 5 Al Beidwi.IAmong the people of the Book are those who believe in God, and in what He hath sent down to you, and in what He hath sent down to them, humbling themselves before God. They barter not the signs of God for a mean price.{A97B199C3{DVthese shall have their reward with their LORD; for GOD is swift in taking an account.pE>p See before, p. 21, and the Preliminary Discourse, Sect. IV.IYThese! their recompense awaiteth them with their Lord: aye! God is swift to take account.|A97B200C3DyO true believers, be patient and strive to excel in patience, and be constant-minded, and fear GOD, that ye may be happy.IkO ye who believe! be patient, and vie in patience, and be firm, and fear God, that it may be well with you.}A100B0C4~A100B0C4A100B0C4D CHAPTER IV.ISURA IV.WOMEN1 [C.]J1 Most of the events alluded to in this Sura fall between the end of the third and the close of the fifth year after the Flight to Medina.A100B0C4D%ENTITLED, WOMEN;q REVEALED AT MEDINA.Eq This title was given to this chapter, because it chiefly treats of matters relating to women; as, marriages, divorces, dower, prohibited degrees, &c.IMEDINA.175 VersesA100B0C4D$IN THE NAME OF THE MOST MERCIFUL GODI3In the Name of God, the Compassionate, the MercifulA100B1C4AO MEN, fear your LORD, who hath created you out of one man, and out of him created his wife, and from them two hath multiplied many men, and women: and fear GOD by whom ye beseech one another;r and respect womens who have borne you, for GOD is watching over you.ENr Saying, I beseech thee for GODS sake.1 1 Idem. s Literally, the wombs. AO MEN! fear your Lord, who hath created you of one man (nafs, soul), and of him created his wife, and from these twain hath spread abroad so many men and WOMEN. And fear ye God, in whose name ye ask mutual favours,and reverence the wombs that bare you. Verily is God watching over you!A100B2C4DAnd give the orphans when they come to age their substance; and render them not in exchange bad for good:t and devour not their substance, by adding it to your own substance; for this is a great sin.GEqt That is, take not what ye find of value among their effects to your own use, and give them worse in its stead.IAnd give to the orphans their property; substitute not worthless things of your own for their valuable ones, and devour not their property after adding it to your own; for this is a great crime.A100B3C4AAnd if ye fear that ye shall not act with equity towards orphans of the female sex, take in marriage of such other women as please you, two, or three, or four, and not more.u But if ye fear that ye cannot act equitably towards so many, marry one only, or the slaves which ye shall have acquired.x This will be easier, that ye swerve not from righteousness. And give women their dowry freely; but if they voluntarily remit unto you any part of it, enjoy it with satisfaction and advantage.Au The commentators understand this passage differently. The true meaning seems to be as it is here translated; Mohammed advising his followers that if they found they should wrong the female orphans under their care, either by marrying them against their inclinations, ought, by reason of their having already several wives, they should rather choose to marry other women, to avoid all occasion of sin.2 Others say that when this passage was revealed, many of the Arabians, fearing trouble aBnd temptation, refused to take upon them the charge of orphans, and yet multiplied wives to a great excess, and used them ill; or, as others write, gave themselves up to fornication; which occasioned this passage. And according to these, its meaning must be either that if they feared they could not act justly towards orphans, they had as great reason to apprehend they could not deal equitably with so many wives, and therefore are commanded to marry but a certain number; or else, that sinc*CQe fornication was a crime as well as wronging of orphans, they ought to avoid that also, by marrying according to their abilities.3 2 Idem 3 Idem, Jallaloddin. x For slaves requiring not so large a dower, nor so good and plentiful a maintenance as free women, a man might keep several of the former, as easily as one of the latter.- AAnd if ye are apprehensive that ye shall not deal fairly with orphans, then, of other women who seem good in your eyes, marry but two, or three, or four;2 and if ye still fear that ye shall not act equitably, then one only; or the slaves whom ye have acquired: this will make justice on your part easier. Give women their dowry freely; but if of themselves they give up aught thereof to you, then enjoy it as convenient, and profitable:  A2 Muhammad assumed to himself the privilege of having a yet greater number of wives. But in doing so, he was probably actuated by a desire for male offspring. Chadijah was his only wife until quite a late period of his career. Comp. Arbah Turim. Ev. Hazaer 1, "A man may marry many wives, for Rabba saith it is lawful to do so, if he can provide for them. Nevertheless, the wise men have given good advice, that a man should not marry more than four wives." See also Yad Hachazakah Hilchoth IshB uth. 14, 3.A100B4C4DAnd give not unto those who are weak of understanding the substance which GOD hath appointed you to preserve for them; but maintain them thereout, and clothe them, and speak kindly unto them.IAnd entrust not to the incapable the substance which God hath placed with you for their support; but maintain them therewith, and clothe them, and speak to them with kindly speech.A100B5C4DAnd 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,Ay i.e., Try whether they be well grounded in the principles of religion, and have sufficient prudence for the management of their affairs. Under this expression is also comprehended the duty of a curators instructing his pupils in those respects. z Or age of maturity, which is generally reckoned to be fifteen; a decision supported by a tradition of their prophet, though Abu Hanfah thinks eighteen the proper age.1 1 Al Beidwi.IAnd make trial of orphans until they reach the age of marriage; and if ye perceive in them a sound judgment, then hand over their substance to them; but consume ye it not wastefully, or by hastily entrusting it to them;A100B6C4Dbecause they grow up.a Let him who is rich abstain entirely from the orphans' estates; and let him who is poor take thereof according to what shall be reasonable.bEa i.e., Because they will shortly be of age to receive what belongs to them. b That is, no more than what shall make sufficient recompense for the trouble of their education.IBecause they are growing up. And let the rich guardian not even touch it; and let him who is poor use it for his support (eat of it) with discretion.A100B7C4DAnd when ye deliver their substance unto them, call witnesses thereof in their presence: GOD taketh sufficient account of your actions.I{And when ye make over their substance to them, then take witnesses in their presence: God also maketh a sufficient account.A100B8C4DMen ought to have a part of what their parents and kindred leavec behind them when they die: and women also ought to have a part of what their parents and kindred leave, whether it be little, or whether it be much; a determinate part is due to them.Ec This law was given to abolish a custom of the pagan Arabs, who suffered not women or children to have any part of their husbands or fathers inheritance, on pretence that they only should inherit who were able to go to war.2 2 Idem.IMen ought to have a part of what their parents and kindred leave; and women3 a part of what their parents and kindred leave: whether it be little or much, let them have a stated portion.  A3 Verses 8 and 12 are said by the commentators to have been revealed in consequence of the complaints of Omm Kuhha that, in accordance with the ante-Islamitic custom, she had been excluded from any portion of her deceased husband's property. The unsatisfactory nature of the Muhammadan traditions may be inferred from the fact, that no less than six different names are assigned to him. It is, however, probable that these and similar laws relative to inheritances were given at a time when manB[y heads of families had fallen, as at Ohod, in battle. This remark applies to verses 33-45.IA100B9C4DAnd when they who are of kin are present at the dividing of what is left, and also the orphans, and the poor; distribute unto them some part thereof; and if the estate be too small, at least speak comfortably unto them.IAnd when they who are of kin are present at the division, and the orphans and the poor, let them too have a share; and speak to them with kindly speech.A100CB10C4DAnd let those fear to abuse orphans, who if they leave behind them a weak offspring, are solicitous for them; let them therefore fear GOD, and speak that which is convenient.dEpd viz., Either to comfort the children, or to assure the dying father they shall be justly dealt by.3 3 Idem.IAnd let those be afraid to wrong the orphans, who, should they leave behind them weakly offspring, would be solicitous on their account. Let them, therefore, fear God, and let them propose what is right.A100B11C4DSurely they who devour the possessions of orphans unjustly shall swallow down nothing but fire into their bellies, and shall broil in raging flames.IVerily they who swallow the substance of the orphan wrongfully, shall swallow down only fire into their bellies, and shall burn in the flame!A100B12C4AGOD 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.Bh And if he have brethren, his mother shall have a sixth part, after the legaciesi which he shall bequeath, and his debts be paid. Ye know not whether your parents or your children be of greater use unto you. This is an ordinance from GOD, and GOD is knowing and wise.Ae This is the general rule to be followed in the distribution of the estate of the deceased, as may be observed in the following cases.4 4 Vide Prelim. Disc. Sect. VI. f Or if there be two and no more, they will have the same share. g And the remaining third part, or the remaining moiety of the estate, which is not here expressly disposed of, if the deceased leaves behind him no son, nor a father, goes to the public treasury. It must be observed that Mr. Selden is certainly mistakeBn when, in explaining this passage of the Korn, he says, that where there is a son and an only daughter, each of them will have a moiety:5 for the daughter can have a moiety but in one case only, that is, where there is no son; for if there be a son, she can have but a third, according to the above-mentioned rule. 5 Selden, de Success. ad Leges Ebror. l. I, c. I. h And his father consequently the other two-thirds.6 6 Al Beidwi. i By legacies, in this and the following passages, Care chiefly meant those bequeathed to pious uses; for the Mohammedans approve not of a persons giving away his substance from his family and near relations on any other account.A"Memorials of the Faithful (within pp.108-117, Mirz Muhammad-i-Vakil) http://bahai-library.com/writings/abdulbaha/mf/sec-42.html Memorials of the Faithful (Mirz Muhammad, the Servant at the Travelers' Hospice, within pp. 106-108) http://bahai-library.com/writings/abdulbaha/mf/sec-41.html" AWith regard to your children, God commandeth you to give the male the portion of two females; and if they be females more than two, then they shall have two-thirds of that which their father hath left: but if she be an only daughter, she shall have the half; and the father and mother of the deceased shall each of them have a sixth part of what he hath left, if he have a child; but if he have no child, and his parents be his heirs, then his mother shall have the third: and if he have brethr Ben, 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!A100B13C4DMoreover ye may claim half of what your wives shall leave, if they have no issue; but if they have issue, then ye shall have the fourth part of what they shall leave, after the legacies which they shall bequeath, and the debts be paid.IHalf of what your wives leave shall be your's, if they have no issue; but if they have issue, then a fourth of what they leave shall be your's, after paying the bequests they shall bequeath, and debts.A100B14C4DThey also shall have the fourth part of what ye shall leave, in case ye have no issue; but if ye have issue, then they shall have the eighth part of what ye shall leave, after the legacies which ye shall bequeath, and your debts be paid.>IAnd your wives shall have a fourth part of what ye leave, if ye have no issue; but if ye have issue, then they shall have an eighth part of what ye leave, after paying the bequests ye shall bequeath, and debts.A100B15C4ADAnd 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,DAk 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. AIf a man or a woman make a distant relation their heir, and he or she have a brother or a sister, each of these two shall have a sixth; but if there are more than this, then shall they be sharers in a third, after payment of the bequests he shall have bequeathed, and debts,A100B16C4D`without prejudice to the heirs. This is an ordinance from GOD: and GOD is knowing and gracious.ITWithout loss to any one. This is the ordinance of God, and God is Knowing, Gracious!A100B17C4DThese are the statutes of GOD. And whoso obeyeth GOD and his apostle, God shall lead him into gardens wherein rivers flow, they shall continue therein forever; and this shall be great happiness.IThese are the precepts of God; and whoso obeyeth God and his prophet, him shall God bring into gardens beneath whose shades the rivers flow, therein to abide for ever: and this, the great blessedness!A100B18C4DBut whoso disobeyeth GOD, and his apostle, and transgresseth his statutes, God shall cast him into hell fire; he shall remain therein forever, and he shall suffer a shameful punishment.IAnd whoso shall rebel against God and his apostle, and shall break His bounds, him shall God place in the fire to abide therein for ever; and his shall be a shameful torment.A100B19C4DIf any of your women be guilty of whoredom,m produce four witnesses from among you against them, and if they bear witness against them, imprison them in separate apartments until death release them, or GOD affordeth them a way to escape.nAm Either adultery or fornication. n Their punishment, in the beginning of Mohammedism, was to be immured till they died, but afterwards this cruel doom was mitigated, and they might avoid it by undergoing the punishment ordained in its stead by the Sonna, according to which the maidens are to be scourged with a hundred stripes, and to be banished for a full year; and the married women to be stoned.2 2 Jallaloddin.IIf any of your women be guilty of whoredom, then bring four witnesses against them from among yourselves; and if they bear witness to the fact, shut them up within their houses till death release them,4 or God make some way for them.  A4 Women found guilty of adultery and fornication were punished at the first rise of Islam, by being literally immured. But this was exchanged, in the case of a maiden, for one year's banishment and 100 stripes; and in the case of a married woman, for stoning.A100B20C4DAnd if two of you commit the like wickedness,o punish them both:p but if they repent and amend, let them both alone; for GOD is easy to be reconciled and merciful.Ao The commentators are not agreed whether the text speaks of fornication or sodomy. Al Zamakhshari, and from him, al Beidwi, supposes the former is here meant: but Jallaloddin is of opinion that the crime intended in this passage must be committed between two men, and not between a man and a woman; not only because the pronouns are in the masculine gender, but because both are ordered to suffer the same slight punishment, and are both allowed the same repentance and indulgence; and espNBDABEJ AAA A AAIIIAAIAAA AE AE H I  A A AJAE @AACAIDAAACDA A I!F"D#A$I%A&D'E(A) A*D+D,A-D.I/E0A1A2A3 A4A5A6A7 A8E9A:A; A<A=D>A? A@AADBBCBDIEBFDGIHII AKALBecially for that a different and much severer punishment is appointed for the women in the preceding words. Abul Ksem Hebatallah takes simple fornication to be the crime intended, and that this passage is abrogated by that of the 24th chapter, where the man and the woman who shall be guilty of fornication are ordered to be scourged with a hundred stripes each. p The original is, Do them some hurt or damage: by which some understand that they are only to reproach them in public,3 or stCrike them on the head with their slippers4 (a great indignity in the east), though some imagine they may be scourged.5 3 Jallaloddin, Yahya, Abul Ksem Habatallah, al Beidwi. 4 Jallaloddin al Beidwi. 5 Al Beidwi.IAnd if two men among you commit the same crime, then punish them both; but if they turn and amend, then let them be: for God is He who turneth, Merciful!A100B21C4eDVerily repentance will be accepted with GOD, from those who do evil ignorantly, and then repent speedily; unto them will GOD be turned: for GOD is knowing and wise.IWith God himself will the repentance of those who have done evil ignorantly, and then turn speedily unto Him, be accepted. These! God will turn unto them:for God is Knowing, Wise!A100B22C4DBut no repentance shall be accepted from those who do evil until the time when death presenteth itself unto one of them, and he saith, Verily I repent now; nor unto those who die unbelievers; for them have we prepared a grievous punishment.IBut no place of repentance shall there be for those who do evil, until, when death is close to one of them, he saith, "Now verily am I turned to God;" nor to those who die unbelievers. These! we have made ready for them a grievous torment!A100B23C4xApO true believers, it is not lawful for you to be heirs of women against their will,q nor to hinder them from marrying others,r that ye may take away part of what ye have given them in dowry; unless they have been guilty of a manifest crime:s but converse kindly with them. And if ye hate them, it may happen that ye may hate a thing wherein GOD hath placed much good.pAq It was customary among the pagan Arabs, when a man died, for one of his relations to claim a right to his widow, which he asserted by throwing his garment over her; and then he either married her himself, if he thought fit, on assigning her the same dower that her former husband had done, or kept her dower and married her to another, or else refused to let her marry unless she redeemed herself by quitting what she might claim of her husbands goods.1 This unjust custom is abolished by B:this passage. 1 Al Beidwi. r Some say these words are directed to husbands who used to imprison their wives without any just cause, and out of covetousness, merely to make them relinquish their dower or their inheritance.2 2 Idem. s Such as disobedience, ill behaviour, immodesty, and the like.3 3 Idem.( AsO believers! it is not allowed you to be heirs of your wives against their will; nor to hinder them from marrying, in order to take from them part of the dowry you had given them, unless they have been guilty of undoubted lewdness; but associate kindly with them: for if ye are estranged from them, haply ye are estranged from that in which God hath placed abundant good.sA100B24C4DIf ye be desirous to exchange a wife for another wife,t and ye have already given one of them a talent,u take not away anything therefrom:x will ye take it by slandering her, and doing her manifest injustice?mEnt That is, by divorcing one, and marrying another. u i.e., Ever so large a dower. x See chapter 2, p. 25.IAnd if ye be desirous to exchange one wife for another, and have given one of them a talent, make no deduction from it. Would ye take it by slandering her, and with manifest wrong?A100B25C4DzAnd how can ye take it, since the one of you hath gone in unto the other, and they have received from you a firm covenant?IHow, moreover, could ye take it, when one of you hath gone in unto the other, and they have received from you a strict bond of union?A100B26C4DMarry not women whom your fathers have had to wife; (except what is already past:) for this is uncleanness, and an abomination, and an evil way.IAnd marry not women whom your fathers have married: for this is a shame, and hateful, and an evil way: though what is past5 may be allowed.J5 What took place in the times of ignorance, previous to the revelation of the Koran. See Freytag's Einl. p. 201, as to the incestuous nature of the ante-Islamitic Arabian marriages.A100B27C4AYe are forbidden to marry your mothers, and your daughters, and your sisters, and your aunts both on the father's and on the mother's side, and your brothers' daughters, and your sisters' daughters, and your mothers who have given you suck, and your foster-sisters, and your wives' mothers, and your daughters-in-law which are under your tuition, born of your wives unto whom ye have gone in, (but if ye have not gone in unto them, it shall be no sin in you to marry them, ) and the wives of yoBur sons who proceed out of your loins; and ye are also forbidden to take to wife two sisters,y except what is already past: for GOD is gracious and merciful.ELy The same was also prohibited by the Levitical law.4 4 Levit. xviii. 18. r AForbidden to you are your mothers, and your daughters, and your sisters, and your aunts, both on the father and mother's side, and your nieces on the brother and sister's side, and your foster-mothers, and your foster-sisters, and the mothers of your wives, and your step-daughters who are your wards, born of your wives to whom ye have gone in: (but if ye have not gone in unto them, it shall be no sin in you to marry them;) and the wives of your sons who proceed out of your loins; and ye maB\y not have two sisters; except where it is already done. Verily, God is Indulgent, Merciful!JA100B28C4YAYe are also forbidden to take to wife free women who are married, except those women whom your right hands shall possess as slaves.z This is ordained you from GOD. Whatever is beside this is allowed you; that ye may with your substance provide wives for yourselves, acting that which is right, and avoiding whoredom. And for the advantage which ye receive from them, give them their reward,a according to what is ordained: but it shall be no crime in you to make any other agreement among yoBSurselves,b after the ordinance shall be complied with; for GOD is knowing and wise.AAz According to this passage it is not lawful to marry a free woman that is already married, be she a Mohammedan or not, unless she be legally parted from her husband by divorce; but it is lawful to marry those who are slaves, or taken in war, after they shall have gone through the proper purifications, though their husbands be living. Yet, according to the decision of Abu Hanfah, it is not lawful to marry such whose husbands shall be taken, or in actual slavery with them.1 1 Al BeidwBi. a That is, assign them their dower. b That is, either to increase the dower, or to abate some part or even the whole of it.p  AForbidden to you also are married women, except those who are in your hands as slaves: This is the law of God for you. And it is allowed you, beside this, to seek out wives by means of your wealth, with modest conduct, and without fornication. And give those with whom ye have cohabited their dowry. This is the law. But it shall be no crime in you to make agreements over and above the law. Verily, God is Knowing, Wise!A100B29C4AWhoso among you hath not means sufficient that he may marry free women, who are believers, let him marry with such of your maid-servants whom your right hands possess, as are true believers; for GOD well knoweth your faith. Ye are the one from the other:c therefore marry them with the consent of their masters; and give them their dower according to justice; such as are modest, not guilty of whoredom, nor entertaining lovers.EEc Being alike descended from Adam, and of the same faith.2 2 Idem.  AAnd whoever of you is not rich enough to marry free believing women, then let him marry such of your believing maidens as have fallen into your hands as slaves; God well knoweth your faith. Ye are sprung the one from the other. Marry them, then, with the leave of their masters, and give them a fair dower: but let them be chaste and free from fornication, and not entertainers of lovers.A100B30C4A8And 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.8A d The reason of this is because they are not presumed to have had so good education. A slave, therefore, in such a case, is to have fifty stripes, and to be banished for half a year; but she shall not be stoned, because it is a punishment which cannot be inflicted by halves.3 3 Idem. IIf after marriage they commit adultery, then inflict upon them half the penalty enacted for free married women. This law is for him among you who is afraid of doing wrong:6 but if ye abstain,7 it will be better for you. And God is Lenient, Merciful.Jt6 By marrying without means adequate to the support of a free wife, or by remaining single. 7 From marrying slaves.A100B31C4DGOD is willing to declare these things unto you, and to direct you according to the ordinances of those who have gone before you,e and to be merciful unto you. GOD is knowing and wise.Ehe viz., Of the prophets, and other holy and prudent men of former ages.4 4 Jallaloddin. Al Beidwi.tIGod desireth to make this known to you, and to guide you into the ways of those who have been before you, and to turn Him unto you in mercy. And God is Knowing, Wise!A100B32C4DGOD desireth to be gracious unto you; but they who follow their lusts,f desire that ye should turn aside from the truth with great deviation. GOD is minded to make his religion light unto you: for man was created weak.gAf Some commentators suppose that these words have a particular regard to the Magians, who formerly were frequently guilty of incestuous marriages, their prophet Zerdusht having allowed them to take their mothers and sisters to wife; and also to the Jews, who likewise might marry within some of the degrees here prohibited.5 5 Al Beidwi. g Being unable to refrain from women, and too subject to be led away by carnal appetites.6 6 Idem, Jallaloddin.IGod desireth thus to turn him unto you: but they who follow their own lusts, desire that with great swerving should ye swerve! God desireth to make your burden light: for man hath been created weak.A100B33C4DO true believers, consume not your wealth among yourselves in vanity;h unless there be merchandising among you by mutual consent: neither slay yourselves;i for GOD is merciful towards you:Ah That is, employ it not in things prohibited by GOD; such as usury, extortion, rapine, gaming, and the like.7 7 Idem. i Literally, slay not your souls; i.e., says Jallaloddin, by committing mortal sins, or such crimes as will destroy them. Others, however, are of opinion that self-murder, which the gentile Indians did, and still do, often practise in honour of their idols, or else the taking away the life of any true believer, is hereby forbidden.8 8 Idem.IO believers! devour not each other's substance in mutual frivolities;8 unless there be a trafficking among you by your own consent: and commit not suicide:of a truth God is merciful to you.J8 Games of chance, usury, etc.A100B34C4Dand whoever doth this maliciouslyk and wickedly, he will surely cast him to be broiled in hell fire; and this is easy with GOD.E&k See Wisdom xvi. 14, in the Vulgate.I{And whoever shall do this maliciously and wrongfully, we will in the end cast him into the fire; for this is easy with God.A100B35C4DIf ye turn aside from the grievous sins,l of those which ye are forbidden to commit, we will cleanse you from your smaller faults; and will introduce you into paradise with an honourable entry.Al These sins al Beidwi, from a tradition of Mohammed, reckons to be seven (equaling in number the sins called deadly by Christians), that is to say, idolatry, murder, falsely accusing modest women of adultery, wasting the substance of orphans, taking of usury, desertion in a religious expedition, and disobedience to parents. But Ebn Abbs says they amount to near seven hundred; and others suppose that idolatry only, of different kinds, in worshipping idols or any creature, either in oppBosition to or jointly with the true God, is here intended; that sin being generally esteemed by Mohammedans, and in a few lines after declared by the Korn itself, to be the only one which God will not pardon.1 1 Idem. See before, c. 2, p. 10.IIf ye avoid the great sins which ye are forbidden, we will blot out your faults, and we will cause you to enter Paradise with honourable entry.A100B36C4ACovet not that which GOD hath bestowed on some of you preferably to others.m Unto the men shall be given a portion of what they shall have gained, and unto the women shall be given a portion of what they shall have gained:n therefore ask GOD of his bounty; for GOD is omniscient.Am Such as honour, power, riches, and other worldly advantages. Some, however, understand this of the distribution of inheritances according to the preceding determinations, whereby some have a larger share than others.2 2 Idem, Jallaloddin. n That is, they shall be blessed according to their deserts; and ought, therefore, instead of displeasing God by envying of others, to endeavor to merit his favour by good works and to apply to him by prayer.*ICovet not the gifts by which God hath raised some of you above others. The men shall have a portion according to their deserts, and the women a portion according to their deserts. Of God, therefore, ask his gifts. Verily, God hath knowledge of all things.A100B37C4AWe have appointed unto every one kindred, to inherit part of what their parents and relations shall leave at their deaths. And unto those with whom your right hands have made an alliance, give their part of the inheritance;o for GOD is witness of all things.Ao A precept conformable to an old custom of the Arabs, that where persons mutually entered into a strict friendship or confederacy, the surviving friend should have a sixth part of the deceaseds estate. But this was afterwards abrogated, according to Jallaloddin and al Zamakhshari, at least as to infidels. The passage may likewise be understood of a private contract, whereby the survivor is to inherit a certain part of the substance of him that dies first.3 3 Vide al Beidwi.ITo every one have we appointed kindred, as heirs of what parents and relatives, and those with whom ye have joined right hands in contract, leave. Give therefore, to each their portion. Verily, God witnesseth all things.A100B38C4AMen shall have the preminence above women, because of those advantages wherein GOD hath caused the one of them to excel the other,p and for that which they expend of their substance in maintaining their wives. The honest women are obedient. careful in the absence of their husbands,q for that GOD preserveth them, by committing them to the care and protection of the men. But those, whose perverseness ye shall be apprehensive of, rebuke; and remove them into separate apartments,r and chastB|ise them.s But if they shall be obedient unto you, seek not an occasion of quarrel against them: for GOD is high and great.jxAp Such as superior understanding and strength, and the other privileges of the male sex, which enjoys the dignities in church and state, goes to war in defence of GODS true religion, and claims a double share of their deceased ancestors estates.4 4 Idem. q Both to preserve their husbands substance from loss or waste, and themselves from all degrees of immodesty.5 5 Idem, Jallaloddin. r That is, banish them from your bed. s By this passage the Mohammedans are in plain terms aBrllowed to beat their wives, in case of stubborn disobedience; but not in a violent or dangerous manner.6 6 Idem.` [ AMen are superior to women on account of the qualities with which God hath gifted the one above the other, and on account of the outlay they make from their substance for them. Virtuous women are obedient, careful, during the husband's absence, because God hath of them been careful.9 But chide those for whose refractoriness ye have cause to fear; remove them into beds apart, and scourage them: but if they are obedient to you, then seek not occasion against them: verily, God is High, Great!Jo9 By providing for them a home and the protection of a husband. Or, of that which God would have them care for.A100B39C4DAnd if ye fear a breach between the husband and wife, send a judget out of his family, and a judge out of her family: if they shall desire a reconciliation, GOD will cause them to agree; for GOD is knowing and wise.bEt i.e., Let the magistrate first send two arbitrators or mediators, one on each side, to compose the difference, and prevent, if possible, the ill consequences of an open rupture.IAnd if ye fear a breach between man and wife, then send a judge chosen from his family, and a judge chosen from her family: if they are desirous of agreement, God will effect a reconciliation between them; verily, God is knowing, apprised of all!A100B40C4AcServe GOD, and associate no creature with him; and show kindness unto parents, and relations, and orphans, and the poor, and your neighbor who is of kin to you,u and also your neighbor who is a stranger, and to your familiar companion, and the traveller, and the captives whom your right hands shall possess; for GOD loveth not the proud or vain-glorious,cE)u Either of your own nation or religion.   A?Worship God, and join not aught with Him in worship. Be good to parents,10 and to kindred, and to orphans, and to the poor, and to a neighbour, whether kinsman or new-comer, and to a fellow traveller, and to the wayfarer, and to the slaves whom your right hands hold; verily, God loveth not the proud, the vain boaster,? Ap10 An undutiful child is very seldom heard of among the Egyptians, or the Arabs in general. Sons scarcely ever sit, or sit, or eat, or smoke, in the presence of the father unless bidden to do so; and they often wait upon him and upon his guests at meals and on other occasions: they do not cease to act thus when they have become men. Lane's Mod. Egypt. vol. i. p. 69.pA100B41C4Dwho are covetous, and recommend covetousness unto men, and conceal that which GOD of his bounty hath given themx (we have prepared a shameful punishment for the unbelievers;) HE^x Whether it be wealth, knowledge, or any other talent whereby they may help their neighbour.IWho are niggardly themselves, and bid others be niggards, and hide away what God of his bounty hath given them. We have made ready a shameful chastisement for the unbelievers,A100B42C4Dand who bestow their wealth in charity to be observed of men, and believe not in GOD, nor in the last day; and whoever hath Satan for a companion, an evil companion hath he!IAnd for those who bestow their substance in alms to be seen of men, and believe not in God and in the last day. Whoever hath Satan for his companion, an evil companion hath he!A100B43C4DAnd what harm would befall them if they should believe in GOD, and the last day, and give alms out of that which GOD hath bestowed on them? since GOD knoweth them who do this.  HMemorandum from the Research Department on Monogamy, Sexual Equality, Marital Equality, and the Supreme Tribunal (27 June 1996) http://bahai-library.com/uhj/equality.uhj.htmlIBut what blessedness would be theirs, if they should believe in God and in the last day, and bestow alms out of what God hath vouchsafed them; for God taketh knowledge of them!A100B44C4DVerily GOD will not wrong any one even the weight of an ant:y and if it be a good action, he will double it, and will recompense it in his sight with a great reward.A]y Either by diminishing the recompense due to his good actions, or too severely punishing his sins. On the contrary, he will reward the former in the next life far above their deserts. The Arabic word dharra, which is translated an ant, signifies a very small sort of that insect, and is used to denote a thing that is exceeding small, as a mite.]  IGod truly will not wrong any one of the weight of a mote; and if there be any good deed, he will repay it doubly; and from his presence shall be given a great recompense.A100B45C4AdHow will it be with the unbelievers when we shall bring a witness out of each nation against itself,z and shall bring thee, O Mohammed, a witness against these people?a In that day they who have not believed, and have rebelled against the apostle of God, shall wish the earth was levelled with them; and they shall not be able to hide any matter from GOD.dAEz When the prophet who was sent to each nation in particular, shall on the last day be produced to give evidence against such of them as refused to believe on him, or observed not the laws which he brought. a That is, the Arabians, to whom Mohammed was, as he pretended, more peculiarly sent.1 1 See before, c. 2, p. 16.E    AHow! when we shall bring up against them witnesses from all peoples, and when we shall bring thee up as witness against these? On that day they who were Infidels and rebelled against the prophet, shall wish that the earth were levelled with them! But nothing shall they hide from God.A100B46C4AO true believers, come not to prayers when ye are drunk,b until ye understand what ye say; nor when ye are polluted by emission of seed, unless ye be travelling on the road, until ye wash yourselves. But if ye be sick or on a journey, or any of you come from easing nature, or have touched women, and find no water; take fine clean sand and rub your faces and your hands therewith;c for GOD is merciful and inclined to forgive. Ab It is related, that before the prohibition of wine, Abdalrahmn Ebn Awf made an entertainment, to which he invited several of the apostles companions; and after they had ate and drunk plentifully, the hour of evening prayer being come, one of the company rose up to pray, but being overcome with liquor, made a shameful blunder in reciting a passage of the Korn; whereupon to prevent the danger of any such indecency for the future, this passage was revealed.2 2 Al Beidwi. c See theB Prelim. Disc. Sect. IV. AO ye true believers,11 come not to prayer when ye are drunken, but wait till ye can understand what ye utter; nor when ye are polluted, unless ye be travelling on the road, until ye have washed you. If ye be sick, or on a journey, or have come from the unclean place, or have touched a woman, and ye find not water, then rub pure sand, and bathe your face and your hands with it: verily, God is Lenient, Merciful.   A11 The Koranic precepts as to prayer savour of Jewish origin. Thus, "Prayer should be said standing" is a Rabbinic precept.Comp. Sura [xci.] ii. 240.Misch.Berachoth 10may be shortened in dangerous places, ib. iv. 10is forbidden to the drunken, ib. 31, 2. Erubin, 64and to the polluted; Berachoth iii. 4and is to be preceded, in this case, by washings with water or sand. See Sura xvii. 110, note 2, p. 173. 1 Cor. xi. 21.A100B47C4DHast thou not observed those unto whom part of the scriptured was delivered? they sell error, and desire that ye may wander from the right way; but GOD well knoweth your enemies. GOD is a sufficient patron; and GOD is a sufficient helper.E4d Meaning the Jews, and particularly their Rabbins.IHast thou not remarked those12 to whom a part of the Scriptures hath been given? Vendors are they of error, and are desirous that ye go astray from the way. But God knoweth your enemies; and God is a sufficient patron, and God is a sufficient helper!A100B48C4DOf the Jews there are some who pervert words from their places;e and say, We have heard, and have disobeyed; and do thou hear without understanding our meaning,f and look upon us:g perplexing with their tongues, and reviling the true religion.Ae That is (according to the commentators), who change the true sense of the Pentateuch by dislocating passages, or by wresting the words according to their own fancies and lusts.3 But Mohammed seems chiefly to intend here the Jews bantering of him in their addresses, by making use of equivocal words, seeming to bear a good sense in Arabic, but spoken by them in derision according to their acceptation in Hebrew; an instance of which he gives in the following words. 3 Idem, Jallaloddin.B f Literally, without being made to hear or apprehend what we say. g The original word is Rana, which being a term of reproach in Hebrew, Mohammed forbade their using to him.4 4 See before, c. 2, p. 13.$J12 The Jews and their Rabbis.A@Kitb-i-qn, part I, paragraph 92, p. 86 http://bahai-library.com/writings/bahaullah/iqan/iq-1.htm Summons of the Lord of Hosts (Sriy-Haykal, paragraph 249) http://bahai-library.com/writings/bahaullah/slh/haykal.html#fnr.41 Secret of Divine Civilization, p. 30 http://bahai-library.com/writings/abdulbaha/sdc/30.html@G`They pervert the text of the Word of God. (none) MG: They pervert the text of the Word of God.IAmong the Jews are those who displace the words of their Scriptures, and say, "We have heard, and we have not obeyed. Hear thou, but as one that heareth not; and LOOK AT US;"13 perplexing with their tongues, and wounding the Faith by their revilings.J13 See Sura [xci.] ii. 98.A100B49C4DBut if they had said, We have heard, and do obey; and do thou hear, and regard us:h certainly it were better for them, and more right. But GOD hath cursed them by reason of their infidelity; therefore a few of them only shall believe.Euh In Arabic, Ondhorna; which having no ill equivocal meaning, the prophet ordered them to use instead of the former.IBut if they would say, "We have heard, and we obey; hear thou, and REGARD US;" it were better for them, and more right. But God hath cursed them for their unbelief. Few only of them are believers!A100B50C4A@O ye to whom the scriptures have been given, believe in the revelation which we have sent down, confirming that which is with you; before we deface your countenances, and render them as the back parts thereof;i or curse them, as we cursed those who transgressed on the sabbath day;k and the command of GOD was fulfilled.@Ei That is, perfectly plain, without eyes, nose, or mouth. The original, however, may also be translated, and turn them behind, by wringing their necks backward. k And were therefore changed into apes.5 5 See before, c. 2, p. 8.HcThe Dawn-Breakers, Chapter VIII, p. 162 http://bahai-library.com/books/dawnbreakers/chapters/8.html A'O ye to whom the Scriptures have been given! believe in what we have sent down confirmatory of the Scripture which is in your hands, ere we efface your features, and twist your head round backward, or curse you as we cursed the sabbath-breakers:14 and the command of God was carried into effect.'J914 Lit. the companions of the sabbath. See [xci.] ii. 61.A100B51C4DSurely GOD will not pardon the giving him an equal;l but will pardon any other sin except that, to whom he pleasethm and whoso giveth a companion unto GOD, hath devised a great wickedness.ERl That is, idolatry of all kinds. m viz., To those who repent.6 6 Al Beidwi.IVerily, God will not forgive the union of other gods with Himself! But other than this will forgive to whom He pleaseth. And He who uniteth gods with God hath devised a great wickedness.A100B52C4DHast thou not observed those who justify themselves?n But GOD justifieth whomsoever he pleaseth, nor shall they be wronged a hair.oAn i.e., The Christians and Jews, who called themselves the children of GOD, and his beloved people.1 7 Idem, Jallaloddin. See c. 5, not far from the beginning. o The original word signifies a little skin in the cleft of a date-stone, and is used to express a thing of no value.IHast thou not marked those who hold themselves to be righteous? But God holdeth righteous whom He will; and they shall not be wronged the husk of a date stone.A100B53C4DZBehold, how they imagine a lie against GOD; and therein is iniquity sufficiently manifest.IKBehold how they devise a lie of God! Therein is wickedness manifest enough!A100B54C4DHast thou not considered those to whom part of the scripture hath been given? They believe in false gods and idols,p and say of those who believe not, These are more rightly directed in the way of truth, than they who believe on Mohammed.Ap The Arabic is, in Jibt and Taght. The former is supposed to have been the proper name of some idol; but it seems rather to signify any false deity in general. The latter we have explained already.8 It is said that this passage was revealed on the following occasion. Hoyai Ebn Akhtab and Caab Ebn al Ashraf,9 two chief men among the Jews, with several others of that religion, went to Mecca, and offered to enter into a confederacy with the Koreish, and to join their forces against MohBammed. But the Koreish, entertaining some jealousy of them, told them, that the Jews pretended to have a written revelation from heaven, as well as Mohammed, and their doctrines and worship approached much nearer to what he taught, than the religion of their tribe; wherefore, said they, if you would satisfy us that you are sincere in the matter, do as we do, and worship our gods. Which proposal, if the story be true, these Jews complied with, out of their inveterate hatred to Mohammed.1  CC 8 See p. 28, note t. 9 See before, p. 40, note m. 1 Al Beidwi.IHast thou not observed those to whom a part of the Scriptures hath been given?15 They believe in Djibt and Thagout, and say of the infidels, "These are guided in a batter path than those who hold the faith."J|15 This refers to certain renegade Jews, who out of hatred against Muhammad, went over to the Koreisch. See Nldeke. p. 149.A100B55C4DkThose are the men whom God hath cursed and unto him whom GOD shall curse, thou shalt surely find no helper.IlThese are they whom God hath cursed: and for him whom God hath cursed, thou shalt by on means find a helper.A100B56C4DjShall they have a part of the kingdom,q since even then they would not bestow the smallest matterr on men?AFq For the Jews gave out that they should be restored to their ancient power and grandeur;2 depending, it is to be presumed, on the victorious Messiah whom they expected. 2 Idem. r The original word properly signifies a small dent on the back of a date-stone, and is commonly used to express a thing of little or no value.FIoShall they have a share in the kingdom who would not bestow on their fellow men even the speck in a date stone?A100B57C4DDo they envy other men that which GOD of his bounty hath given them?s We formerly gave unto the family of Abraham a book of revelations and wisdom; and we gave them a great kingdom.tA(s viz., The spiritual gifts of prophecy, and divine revelations; and the temporal blessings of victory and success, bestowed on Mohammed and his followers. t Wherefore GOD will doubtless show equal favour to this prophet (a descendant also of Abraham), and those who believe on him.3 3 Idem.(IEnvy they other men what God of his bounty hath given them? We gave of old the Scriptures and wisdom to the line of Abraham, and we gave them a grand kingdom:A100B58C4DThere is of them who believeth on him;u and there is of them who turneth aside from him: but the raging fire of hell is a sufficient punishment.Eu Namely, on Mohammed.IsSome of them believe on the prophet and some turn aside from him:the flame of Hell is their sufficing punishment!A100B59C4DVerily those who disbelieve our signs, we will surely cast to be broiled in hell fire; so often as their skins shall be well burned, we will give them other skins in exchange, that they may taste the sharper torment; for GOD is mighty and wise.IThose who disbelieve our signs we will in the end cast into the fire: so oft as their skins shall be well burnt,16 we will change them for fresh skins, that they may taste the torment. Verily God is Mighty, Wise!J16 Lit. ripened.A100B60C4DBut those who believe and do that which is right, we will bring into gardens watered by rivers, therein shall they remain forever, and there shall they enjoy wives free from all impurity; and we will lead them into perpetual shades. A But as for those who have believed, and done the things that are right, we will bring being them into gardens 'neath which the rivers flow therein to abide eternally;therein shall they have wives of stainless purity: and we will bring them into aye-shadowing shades. A100B61C4DMoreover GOD commandeth you to restore what ye are trusted with, to the owners;x and when ye judge between men, that ye judge according to equity: and surely an excellent virtue it is to which GOD exhorteth you; for GOD both heareth and seeth.Ax This passage, it is said, was revealed on the day of the taking of Mecca, the primary design of it being to direct Mohammed to return the keys of the Caaba to Othmn Ebn Telha Ebn Abdaldr, who had then the honour to be keeper of that holy place,4 and not to deliver them to his uncle al Abbs, who having already the custody of the well Zemzem, would fain have had also that of the Caaba. The prophet obeying the divine order, Othmn was so affected with the justice of the action, notwithBstanding he had at first refused him entrance, that he immediately embraced Mohammedism; whereupon the guardianship of the Caaba was confirmed to this Othmn and his heirs for ever.5 4 See Prideauxs Life of Mahomet, p. 2. 5 Al Beidwi See DHerbel. Bibl. Orient. p. 220, 221.IVerily, God enjoineth you to give back your trusts to their owners, and when ye judge between men, to judge with fairness. Excellent is the practice to which God exhorteth you. God Heareth, Beholdeth!tA100B62C4DO true believers, obey GOD, and obey the apostle; and those who are in authority among you: and if ye differ, in anything, refer it unto GODy and the apostle, if ye believe in GOD, and the last day: this is better, and a fairer method of determination.E&y i.e., To the decision of the Korn.IO ye who believe! obey God and obey the apostle, and those among you invested with authority; and if in aught ye differ, bring it before God and the apostle, if ye believe in God and in the latter day. This is the best and fairest way of settlement.A100B63C4A!Hast thou not observed those who pretend they believe in what hath been revealed unto thee, and what hath been revealed before thee? They desire to go to judgment before Taght,z although they have been commanded not to believe in him; and Satan desireth to seduce them into a wide error.!Az That is, before the tribunals of infidels. This passage was occasioned by the following remarkable accident. A certain Jew having a dispute with a wicked Mohammedan, the latter appealed to the judgment of Caab Ebn al Ashraf, a principal Jew, and the former to Mohammed. But at length they agreed to refer the matter to the prophet singly, who, giving it in favor of the Jew, the Mohammedan refused to acquiesce in his sentence, but would needs have it re-heard by Omar, afterwards Khalif.B When they came to him, the Jew told him that Mohammed had already decided the affair in his favour, but that the other would not submit to his determination; and the Mohammedan confessing this to be true, Omar bid them stay a little, and fetching his sword, struck off the obstinate Moslems head, saying aloud, This is the reward of him who refuseth to submit to the judgment of God and his apostle. And from this action Omar had the surname of al Fark, which alludes both to his separatinCAi i.e., Not being disabled from going to war by sickness, or other just impediment. It is said that when the passage was first revealed there was no such exception therein, which occasioned Ebn Omm Mactm, on his hearing it repeated, to object, And what though I be blind? Whereupon Mohammed, falling into a kind of trance, which was succeeded by strong agitations, pretended he had received the divine direction to add these words to the text.2 2 Al Beidwi. AThose believers who sit at home free from trouble, and those who do valiantly in the cause of God with their substance and their persons, shall not be treated alike. God hath assigned to those who contend earnestly with their persons and with their substance, a rank above those who sit at home. Goodly promises hath He made to all. But God hath assigned to the strenuous a rich recompense, above those who sit still at home,A100B98C4=?aDby degrees of honour conferred on them from him, and by granting them forgiveness and mercy; for GOD is indulgent and merciful.IURank of his own bestowal, and forgiveness, and mercy; for God is Indulgent, Merciful.A100B99C4AcMoreover unto those whom the angels put to death, having injured their own souls,k the angels said, Of what religion were ye? they answered, We were weak in the earth.l The angels replied, Was not GOD'S earth wide enough, that ye might fly therein to a place of refuge?m Therefore their habitation shall be hell; and an evil journey shall it be thither:c>@4Ak These were certain inhabitants of Mecca, who held with the hare and ran with the hounds, for though they embraced Mohammedism, yet they would not leave that city to join the prophet, as the rest of the Moslems did, but on the contrary went out with the idolaters, and were therefore slain with them at the battle of Bedr.3 3 Idem, Jallaloddin l Being unable to fly, and compelled to follow the infidels to war. m As they did who fled to Ethiopia and to Medina. A9The angels,19 when they took the souls of those who had been unjust to their own weal, demanded, "What hath been your state?"20 They said, "We were the weak ones21 of the earth." They replied, "Was not God's earth broad enough for you to flee away in?" These! their home shall be Hell, and evil the passage to it9 ?A+ A]19 Some of the Meccans after embracing Islam did not thoroughly break with the infidels and fly their country. These persons were miraculously slain by angels at Bedr. Others suppose the angels to be Nakir and Monkir, who examine the dead in the grave. 20 That is, to what religion did ye belong? 21 And therefore could not resist the unbelievers.]A100B100C4Dexcept the weak among men, and women, and children, who were not able to find means, and were not directed in the way; these peradventure GOD will pardon, for GOD is ready to forgive, and gracious.IExcept the men and women and children who were not able, through their weakness, to find the means of escape, and were not guided on their way. These haply God will forgive: for God is Forgiving, Gracious.A100B101C4@BAHWhosoever 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.HAAn This passage was revealed, says al Beidwi, on account of Jondob Ebn Damra. This person being sick, was, in his flight, carried by his sons on a couch, and before he arrived at Medina, perceiving his end approached, he clapped his right hand on his left, and solemnly plighting his faith to GOD and his apostle, died.A AWhoever flieth his country for the cause of God, will find in the earth many under like compulsion, and abundant resources; and if any one shall quit his home and fly to God and his apostle, and then death overtake him,his reward from God is sure: for God is Gracious, Merciful!A100B102C4ACDWhen ye march to war in the earth, it shall be no crime in you if ye shorten your prayers, in case ye fear the infidels may attack you; for the infidels are your open enemy.IAnd when ye go forth to war in the land, it shall be no crime in you to cut short your prayers,22 if ye fear lest the infidels come upon you; Verily, the infidels are your undoubted enemies!Jg22 Thus the Rabbins Tr. Berachoth, iv. 4, "He that goeth in a dangerous place may pray a short prayer."A100B103C4ABut 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 youBDB, if ye be incommoded by rain, or be sick, that ye lay down your arms; but take your necessary precaution:p GOD hath prepared for the unbelievers an ignominious punishment.EZo To defend those who are at prayers, and to face the enemy. p By keeping strict guard. AAnd when thou, O apostle! shalt be among them, and shalt pray with them, then let a party of them rise up with thee, but let them take their arms; and when they shall have made their prostrations, let them retire to your rear: then let another party that hath not prayed come forward, and let them pray with you; but let them take their precautions and their arms. Pleased would the infidels be for you to neglect your arms and your baggage, that they might turn upon you at once! And it shall Bbe no crime in you to lay down your arms if rain annoy you, or if ye be sick. But take your precautions.23 Verily, God hath made ready a shameful torment for the infidels.J!23 See Mischna Tr. Berachoth, 10.A100CEB104C4DAnd when ye shall have ended your prayer, remember GOD, standing, and sitting, and lying on your sides.q But when ye are secure from danger, complete your prayers: for prayer is commanded the faithful, and appointed to be said at the stated times.ENq That is, in such posture as ye shall be able.1 1 See before, c. 3, p. 52.IAnd when ye shall have ended the prayer, make mention of God, standing, and sitting, and reclining: and as soon as ye are secure, observe prayer; for to the faithful, prayer is a prescribed duty, and for stated hours.A100B105C4DBe not negligent in seeking out the unbelieving people, though ye suffer some inconvenience; for they also shall suffer as ye suffer, and ye hope for a reward from GOD which they cannot hope for; and GOD is knowing and wise.rEr This verse was revealed on occasion of the unwillingness of Mohammeds men to accompany him in the lesser expedition of Bedr.2 2 Al Beidwi.DFISlacken not in pursuit of the foe. If ye suffer, assuredly they suffer also as ye suffer; but ye hope from God for what they cannot hope! And God is Knowing, Wise!A100B106C4AWe have sent down unto thee the book of the Koran with truth, that thou mayest judge between men through that wisdom which GOD showeth thee therein; and be not an advocate for the fraudulent;s but ask pardon of GOD for thy wrong intention, since GOD is indulgent and merciful.As Tima Ebn Obeirak, of the sons of Dhafar, one of Mohammeds companions, stole a coat of mail from his neighbour, Kitda Ebn al Nomn, in a bag of meal, and hid it at a Jews named Zeid Ebn al Samn; Tima, being suspected, the coat of mail was demanded of him, but he denying he knew anything of it, they followed the track of the meal, which had run out through a hole in the bag, to the Jews house, and there seized it, accusing him of the theft; but he producing witnesses of his own religEGBion that he had it of Tima, the sons of Dhafar came to Mohammed and desired him to defend his companions reputation, and condemn the Jew; which he having some thoughts of doing, this passage was revealed, reprehending him for his rash intention, and commanding him to judge not according to his own prejudice and opinion, but according to the merit of the case.3 3 Idem, Jallaloddin, Yahya.xIVerily, we have sent down the Book to thee with the truth, thou that mayest judge between men according as God hath given thee insight: But with the deceitful ones dispute not: and implore pardon of God. Verily, God is Forgiving, Merciful.24J24 This verse is said to have been revealed when Muhammad was about to acquit a Muslim who had committed theft, and laid the guilt at the door of a Jew. But the particulars are given in a very contradictory manner. See Nldeke, p. 151.A100B107C4FH<DcDispute not for those who deceive one another, for GOD loveth not him who is a deceiver or unjust.tA t Al Beidwi, as an instance of the divine justice, adds, that Tima, after the fact above mentioned, fled to Mecca, and returned to idolatry; and there undermining the wall of a house, in order to commit a robbery, the wall fell in upon him and crushed him to death. IjAnd plead not with us for those who are self-deceivers; for God loveth not him who is deceitful, criminal.A100B108C4DSuch conceal themselves from men, but they conceal not themselves from GOD; for he is with them when they imagine by night a saying which pleaseth him not,u and GOD comprehendeth what they do.Ewu That is, when they secretly contrive means, by false evidence or otherwise, to lay their crimes on innocent persons.GIIFrom men they hide themselves; but they cannot hide themselves from God: and when they hold nightly discourses which please Him not, He is with them. God is round about their doings!A100B109C4DBehold, ye are they who have disputed for them in this present life; but who shall dispute with GOD for them on the day of resurrection, or who will become their patron?IOh! ye are they who plead in their favour in this present life; but who shall plead with God for them on the day of the resurrection? Who will be the guardian over them?A100B110C4Dzyet he who doth evil, or injureth his own soul, and afterwards asketh pardon of God, shall find God gracious and merciful.IYet he who doth evil, or shall have acted against his own weal, and then shall ask pardon of God, will find God Forgiving, Merciful:A100B111C4DYWhoso committeth wickedness, committeth it against his own soul: GOD is knowing and wise.HKIXAnd whoever committeth a crime, committeth it to his own hurt. And God is Knowing, Wise!A100B112C4DAnd whoso committeth a sin or iniquity, and afterwards layeth it on the innocent, he shall surely bear the guilt of calumny and manifest injustice.IAnd whoever committeth an involuntary fault or a crime, and then layeth it on the innocent, shall surely bear the guilt of calumny and of a manifest crime.A100B113C4AZIf the indulgence and mercy of GOD had not been upon thee, surely a part of them had studied to seduce thee;x but they shall seduce themselves only, and shall not hurt thee at all. GOD hath sent down unto thee the book of the Koran and wisdom, and hath taught thee that which thou knewest not;y for the favor of GOD hath been great towards thee.ZEux Meaning the sons of Dhafar. y By instructing them in the knowledge of right and wrong, and the rules of justice.  ( \-x|iAV| C C  D0  /  1l o @IL APBut for the grace and mercy of God upon thee, a party among them had resolved to mislead thee, but they shall only mislead themselves; nor in aught shall they harm thee. God hath caused the Book and the wisdom to descend upon thee: and what thou knowest not He hath caused thee to know: and the grace of God toward thee hath been great.PA100B114C4DThere is no good in the multitude of their private discourses, unless in the discourse of him who recommendeth alms, or that which is right, or agreement amongst men: whoever doth this out of a desire to please GOD, we will surely give him a great reward.F\Secret of Divine Civilization, p. 85 http://bahai-library.com/writings/abdulbaha/sdc/85.htmlG$MG: out of desire to please the LordIIn most of their secret talk is nothing good; but only in his who enjoineth almsgiving, or that which is right, or concord among men. Whoso doth this, out of desire to please God, we will give him at the last a great reward:A100B115C4KMtA.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..E.z viz., Error, and false notions of religion. ABut whoso shall sever himself from the prophet after that "the guidance" hath been manifested to him, and shall follow any other path than that of the faithful, we will turn our back on him as he hath turned his back on us, and we will cast him into Hell;an evil journey thither!A100B116C4DVerily GOD will not pardon the giving him a companion, but he will pardon any crime besides that, unto whom he pleaseth: and he who giveth a companion unto GOD is surely led aside into a wide mistake;LOIGod truly will not forgive the joining other gods with Himself. Other sins He will forgive to whom He will: but he who joineth gods with God, hath erred with far-gone error.A100B117C4DVthe infidels invoke beside him only female deities;a and only invoke rebellious Satan.Ea Namely, Allt, al Uzza, and Ment, the idols of the Meccans; or the angels, whom they called the daughters of GOD.4 4 See the Prelim. Discourse, Sect. I.IFThey call, beside Him, upon mere goddesses! they invoke a rebel Satan!A100B118C4AGOD cursed him; and he said, Verily I will take of thy servants a part cut off from the rest,b and I will seduce them, and will insinuate vain desires into them, and I will command them and they shall cut off the ears of cattle;c and I will command them and they shall change GOD'S creature.d But whoever taketh Satan for his patron, besides GOD,e shall surely perish with a manifest destruction.IMAO APDQARISBTIUAV AW‚AX‚AY‚AZ‚A[‚D\‚A]‚A^ A_‚ I`‚ Aa‚ Ab Ac‚Ed‚De‚Df‚Ig‚Ah‚Ai‚Ej‚AkFl‚DmBnDo‚!@p‚"Aq‚$Dr‚'Ds‚*AtAuFv‚+Dw‚.Dy‚0Az A{‚6A|‚7D}‚8A~ A‚9AA A A‚:E‚;AJ‚< A‚>A‚?D‚@D‚CDBD‚DAB A‚EA‚FA‚GAA‚HI‚J A‚KA‚LD‚MI‚OD‚QI‚SAB ‚UI‚WDI‚X A B‚ZA‚[D‚^B‚_A‚`D‚bAAC B‚cBMPQAb Or, as the original may be translated, a part destined or predetermined to be seduced by me. c Which was done out of superstition by the old pagan Arabs. Some more of this custom in the notes to the fifth chapter. d Either by maiming it, or putting it to uses not designed by the Creator. Al Beidwi supposes the text to intend not only the superstitious amputations of the ears and other parts of cattle, but the castration of slaves, the marking their bodies with figures, by prickinBIg and dyeing them with wood or indigo (as the Arabs did and still do), the sharpening their teeth by filing; and also sodomy, and the unnatural amours between those of the female sex, the worship of the sun, moon, and other parts of nature, and the like. e i.e., By leaving the service of GOD, and doing the works of the devil.7 OQ ApOn them is the malison of God. For he said, "A portion of thy servants will I surely take, and will lead them astray, and will stir desires within them, and will command them and they shall cut the ears of animals;25 and I will command them, and they shall alter the creation of God."26 He who taketh Satan rather than God for his patron, is ruined with palpable ruin:pJ25 In allusion to an idolatrous and superstitious custom of the old Arabians. 26 By the mutilation of slaves, branding their bodies, filing the teeth, etc.A100B119C4DoHe maketh them promises, and insinuateth into them vain desires; yet Satan maketh them only deceitful promises.FSelections from the Writings of the Bb (1 Tablets and Addresses: Extracts from a Further Epistle to Muhammad Shh, within pp. 24-29) http://bahai-library.com/writings/bab/swb/3/sec-7.htmlIjHe hath made them promises, and he hath stirred desires within them; but Satan promiseth, only to beguile!A100B120C4PRRDIThe receptacle of these shall be hell, they shall find no refuge from it.I>These! their dwelling Hell! no escape shall they find from it!A100B121C4DBut they who believe, and do good works, we will surely lead them into gardens, through which rivers flow, they shall continue therein forever, according to the true promise of GOD; and who is more true than GOD in what he saith?IBut they who believe and do the things that are right, we will bring them into gardens beneath which the rivers flow; For ever shall they abide therein. Truly it is the promise of God: And whose word is more sure than God's?A100B122C4DIt shall not be according to your desires, nor according to the desires of those who have received the scriptures.f Whoso doth evil shall be rewarded for it; and shall not find any patron or helper, beside GOD;QSrAf That is, the promises of GOD are not to be gained by acting after your own fancies, nor yet after the fancies of the Jews or Christians, but by obeying the commands of GOD. This passage, they say, was revealed on a dispute which arose between those of the three religions, each preferring his own, and condemning the others. Some, however, suppose the persons here spoken to in the second person were not the Mohammedans, but the idolaters.1 1 Al Beidwi, Jallaloddin, Yahya,INot according to your wishes, or the wishes of the people of the Book, shall these things be. He who doth evil shall be recompensed for it. Patron or helper, beside God, shall he find none.A100B123C4Dbut whoso doth good works, whether he be male or female, and is a true believer, they shall be admitted into paradise, and shall not in the least be unjustly dealt with.RT}IBut whoso doth the things that are right, whether male or female, and he or she a believer,these shall enter Paradise, nor shall they be wronged the skin of a date stone.A100B124C4DWho is better in point of religion than he who resigneth himself unto GOD, and is a worker of righteousness, and followeth the law of Abraham the orthodox? since GOD took Abraham for his friend:gAg Therefore the Mohammedans usually call that patriarch, as the scripture also does, Khall Allah, the Friend of God, and simply al Khall; and they tell the following story: That Abraham in a time of dearth sent to a friend of his in Egypt for a supply of corn; but the friend denied him, saying in his excuse, that though there was a famine in their country also, yet had it been for Abrahams own family, he would have sent what he desired, but he knew he wanted it only to entertain his guSUBests 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 thCe sacks, found good flour in it, and immediately set out about making of bread. Abraham awaking and smelling the new bread, asked her whence she had the flour? Why, says she, from your friend in Egypt. Nay, replied the Patriarch, it must have come from no other than my friend GOD Almighty.2 2 Al Beidwi. See DHerbel. Bibl. Orient. p. 14, and Morgans Mahometism Explained, vol. i. p. 132.iTVIAnd 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.A100B125C4DXand to God belongeth whatsoever is in heaven and on earth; GOD comprehendeth all things.IbAll that is in the Heavens and all that is on the Earth is God's: and God encompasseth all things!A100B126C4AiThey will consult thee concerning women;h Answer, GOD instructeth you concerning them,i and that which is read unto you in the book of the Koran concerning female orphans, to whom ye give not that which is ordained them, neither will ye marry them,k and concerning weak infants,l and that ye observe justice towards orphans: whatever good ye do, GOD knoweth it.iUWAh i.e., As to the share they are to have in the distribution of the inheritances of their deceased relations; for it seems that the Arabs were not satisfied with Mohammeds decision on this point, against the old customs. i i.e., He hath already made his will known unto you, by revealing the passages concerning inheritances in the beginning of this chapter. k Or the words may be rendered in the affirmative, and whom ye desire to marry. For the pagan Arabs used to wrong their female oBrphans in both instances; obliging them to marry against their inclinations, if they were beautiful or rich; or else not suffering them to marry at all, that they might keep what belonged to them.3 3 Al Beidwi. l That is, male children of tender years, to whom the Arabs, in the time of paganism, used to allow no share in the distribution of their parents estate.4 4 See before, p. 54, note c. VX ArMoreover, they will consult thee in regard to women: SAY: God hath instructed you about them; and His will is rehearsed to you, in the Book, concerning female orphans to whom ye give not their legal due, and whom ye refuse to marry; also with regard to weak children; and that ye deal with fairness towards orphans. Ye cannot do a good action, but verily God knoweth it.r‚A100B127C4AUIf a woman fear ill usage, or aversion from her husband, it shall be no crime in them if they agree the matter amicably between themselves;m for a reconciliation is better than a separation. Men's souls are naturally inclined to covetousness:n but if ye be kind towards women, and fear to wrong them, GOD is well acquainted with what ye do.UWY‚APm By the wifes remitting part of her dower or other dues. n So that the woman, on the one side, is unwilling to part with any of her right; and the husband, on the other, cares not to retain one he has no affection for; or, if he should retain her, she can scarce expect he will use her in all respects as he ought.1 1 Al Beidwi.P A And if a wife fear ill usage or aversion on the part of her husband, then shall it be no fault in them if they can agree with mutual agreement, for agreement is best. Men's souls are prone to avarice; but if ye act kindly and fear God, then, verily, your actions are not unnoticed by God! ‚A100B128C4AYe 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;XZ‚APo i.e., Though you cannot use her equally well with a beloved wife, yet observe some measures of justice towards her; for if a man is not able perfectly to perform his duty, he ought not, for that reason, entirely to neglect it.2 2 Idem. p Or like one that neither has a husband, nor is divorced, and at liberty to marry elsewhere.P AAnd ye will not have it at all in your power to treat your wives alike, even though you fain would do so; but yield not wholly to disinclination, so that ye leave one of them as it were in suspense; if ye come to an understanding, and fear God, then, verily, God is Forgiving, Merciful;‚A100B129C4Dbbut if they separate, GOD will satisfy them both of his abundance;q for GOD is extensive and wise,Eq That is, either will bless them with a better and more advantageous match, or with peace and tranquility of mind.3 3 Idem.Y[‚AThe Seven Valleys (Valley of Contentment, within pp. 29-31) http://bahai-library.org/writings/bahaullah/sv/705.html Tablets of Bahullh Revelaed after the Kitb-i-Aqdas (KALMT-I-FIRDAWSYYIH (Words of Paradise), within pp. 55-80) http://bahai-library.org/writings/bahaullah/tb/5.html Gems of Divine Mysteries, p. 72, paragraph 105 http://bahai-library.org/writings/bahaullah/gems.html#fnB64GMG: God will compensate each one out of His abundance." BWC: On that day God will satisfy everyone out of His abundance, BWC: whereon God shall enrich all through His abundanceIZBut if they separate, God can compensate both out of His abundance; for God is Vast, Wise;‚A100B130C4Z\‚A7and unto GOD belongeth whatsoever is in heaven and on earth. We have already commanded those unto whom the scriptures were given before you, and we command you also, saying, Fear GOD; but if ye disbelieve, unto GOD belongeth whatsoever is in heaven and on earth; and GOD is self-sufficient,r and to be praised;7E&r Wanting the service of no creature. A$And whatever is in the Heavens and in the Earth is God's! We have already enjoined those to whom the Scriptures were given before you, and yourselves, to fear God. But if ye become unbelievers, yet know that whatever is in the Heavens and in the Earth is God's: and God is Rich, Praiseworthy.$‚A100B131C4D_for unto GOD belongeth whatsoever is in heaven and on earth, and GOD is a sufficient protector.IWAll that is in Heaven and all that is in Earth is God's! God is a sufficient protector!‚A100B132C4[]t‚DpIf he pleaseth he will take you away, O men, and will produce others in your stead;s for GOD is able to do this.EHs i.e., Either another race of men or a different species of creatures.ItIf he pleased, he could cause you to pass away, O mankind! and create others in your stead: for this hath God power.‚A100B133C4DWhoso desireth the reward of this world, verily with GOD is the reward of this world, and also of that which is to come; GOD both heareth and seeth.IIf any one desire the reward of this world, yet with God is the reward of this world and of the next! And God Heareth, Beholdeth.‚A100B134C4\^3‚AO true believers, observe justice when ye bear witness before GOD, although it be against yourselves, or your parents, or relations; whether the party be rich, or whether he be poor; for GOD is more worthy than them both: therefore follow not your own lust in bearing testimony so that ye swerve from justice. And whether ye wrest your evidence, or decline giving it, GOD is well acquainted with that which ye do. A_O ye who believe! stand fast to justice, when ye bear witness before God, though it be against yourselves, or your parents, or your kindred, whether the party be rich or poor. God is nearer than you to both. Therefore follow not passion, lest ye swerve from truth. And if ye wrest your testimony or stand aloof, God verily is well aware of what ye do._‚A100B135C4]_‚A1O true believers, believe in GOD and his apostle, and the book which he hath caused to descend unto his apostle, and the book which he hath formerly sent down.t And whosoever believeth not in GOD, and his angels, and his scriptures, and his apostles, and the last day, he surely erreth in a wide mistake.1At It is said that Abdallah Ebn Salm and his companions told Mohammed that they believed in him, and his Korn, and in Moses, and the Pentateuch, and in Ezra, but no farther; whereupon this passage was revealed, declaring that a partial faith is little better than none at all, and that a true believer must believe in all GODS prophets and revelations without exception.4 4 Al Beidwi. ^`‚ A!O ye who believe! believe in God and his Apostle, and the Book which he hath sent down to his Apostle, and the Book which he hath sent down aforetime. Whoever believeth not on God and his Angels and his Books and his Apostles, and in the last day, he verily hath erred with far-gone error.!‚ A100B136C4DMoreover they who believed, and afterwards became infidels, and then believed again, and after that disbelieved, and increased in infidelity,u GOD will by no means forgive them, nor direct them into the right way.ATu These were the Jews, who first believed in Moses, and afterwards fell into idolatry by worshiping the golden calf; and though they repented of that, yet in after ages rejected the prophets who were sent to them, and particularly Jesus, the son of Mary, and now filled up the measure of their unbelief by rejecting of Mohammed.5 5 Idem.T_at‚ IVerily, they who believed, then became unbelievers, then believed, and again became unbelievers, and then increased their unbeliefit is not God who will forgive them or guide them into the way.‚ A100B137C4DFDeclare unto the ungodlyx that they shall suffer a painful punishment.Ex Mohammed here means those who hypocritically pretended to believe in him but really did not, and by their treachery did great mischief to his party.1 1 Idem.IEAnnounce27 to the hypocrites that a dolorous torment doth await them.J$27 See Sura lxxxiv. 24, p. 47, note.‚ A100B138C4DThey who take the unbelievers for their protectors, besides the faithful, do they seek for power with them? since all power belongeth unto GOD.IThose who take the unbelievers for friends besides the faithfuldo they seek honour at their hands? Verily, all honour belongeth unto God!‚ A100B139C4`b+‚ AAnd he hath already revealed unto you, in the book of the Korn,y the following passageWhen ye shall hear the signs of GOD, they shall not be believed, but they shall be laughed to scorn. Therefore sit not with them who believe not, until they engage in different discourse; for if ye do ye will certainly become like unto them. GOD will surely gather the ungodly and the unbelievers together in hell.E y Cap. 6. AHAnd 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.HJ 28 Sura vi.‚ A100B140C4ac‚ AThey 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.Ez 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. bd‚ AhThey watch you narrowly. Then if God grant you a victory, they say, "Are we not with you?" and if the infidels meet with a success, they say to them, "Were we not superior to you: and did we not defend you from those believers?" God shall judge betwixt ye on the day of the resurrection, and God will by no means make a way for the infidels over the believers.h‚A100B141C4DThe 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,bE4b That is, with the tongue, and not with the heart.IThe 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:‚A100B142C4Dwavering between faith and infidelity, and adhering neither unto these nor unto those:c and for him whom GOD shall lead astray thou shalt find no true path.ce\‚Ecc Halting between two opinions, and being staunch friends neither to the Moslems nor the infidels.IWavering between the one and the otherbelonging neither to these nor those! and by no means shalt thou find a path for him whom God misleadeth.‚A100B143C4DO true believers, take not the unbelievers for your protectors besides the faithful. Will ye furnish GOD with an evident argument of impiety against you?IvO believers! take not infidels for friends rather than believers. Would ye furnish God with clear right to punish you?‚A100B144C4DuMoreover the hypocrites shall be in the lowest bottom of hell fire,d and thou shalt not find any to help them thence.E+d See the Preliminary Discourse, Sect. IV.IsVerily the hypocrites shall be in the lowest abyss of the fire: and, by no means shalt thou find a helper for them;‚A100B145C4df‚DBut 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.ISave 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.‚A100B146C4DgAnd how should GOD go about to punish you, if ye be thankful and believe? for GOD is grateful and wise.IgWhy should God inflict a chastisement upon you, if ye are grateful, and believe? God is Grateful, Wise!‚A100B147C4D(VI.) GOD loveth not the speaking ill of any one in public, unless he who is injured call for assistance; and GOD heareth and knoweth:ItGod loveth not that evil be matter of public talk, unless any one hath been wronged: God it is who Heareth, Knoweth!‚A100B148C4eg‚Dfwhether ye publish a good action, or conceal it, or forgive evil, verily GOD is gracious and powerful.IbWhether ye publish what is good, or conceal it, or pardon evil, verily God is Pardoning, Powerful!‚A100B149C4DThey who believe not in GOD, and his apostles, and would make a distinction between GOD and his apostles,e and say, We believe in some of the prophets and reject others of them, and seek to take a middle way in this matter;Ee See c. 2, p. 31, note h.FSelections from the Writings of the Bb (2 Excerpts from the Qayymu'l-Asm, Chapter LXI, within pp. 60-61) http://bahai-library.com/writings/bab/swb/4/sec-32.htmlG.BWC: seek to separate God from His RemembranceIOf a truth they who believe not on God and his Apostles, and seek to separate God from his Apostles, and say, "Some we believe, and some we believe not," and desire to take a middle way;‚A100B150C4Dathese are really unbelievers: and we have prepared for the unbelievers an ignominious punishment.fh‚I`These! they are veritable infidels! and for the infidels have we prepared a shameful punishment.‚A100B151C4DBut they who believe in GOD and his apostles, and make no distinction between any of them, unto those will we surely give their reward; and GOD is gracious and merciful.IAnd they who believe on God and his Apostles, and make no difference between them these! we will bestow on them their reward at last. God is Gracious, Merciful!‚A100B152C4AThey 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.igi‚Af That is, the Jews; who demanded of Mohammed, as a proof of his mission, that they might see a book of revelations descend to him from heaven, or that he would produce one written in a celestial character, like the two tables of Moses. g See chapter 2, p. 6. This story seems to be an addition to what Moses says of the seventy elders, who went up to the mountain with him, and with Aaron, Nadab, and Abihu, and saw the GOD of Israel.1 1 Exod. xxiv. 9, 10, 11. h See chapter 2, p. 6. Bi See ibid. p. 6, note m. AThe people of the Book will ask of thee to cause a Book to come down unto them out of Heaven. But a greater thing than this did they ask of Moses! for they said, "Shew us God plainly!" and for this their wickedness did the fire-storm lay hold on them. Then took they the calf as the object of their worship, after that our clear tokens had come to them; but we forgave them this, and conferred on Moses undoubted power.‚A100B153C4hj‚A$And we lifted the mountain of Sinai over them,k when we exacted from them their covenant; and said unto them, Enter the gate of the city worshipping.l We also said unto them, Transgress not on the Sabbath-day. And we received from them a firm covenant, that they would observe these things.$E&k See ibid. p. 8. l See ibid. p. 7.IAnd we uplifted the mountain 29 over them when we made a covenant with them, and we said to them, "Enter the gate adoring:"and we said to them, "Transgress not on the Sabbath," and we received from them a strict covenant.J29 See Sura [xci.] ii.7.‚A100B154C4A%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:)%ik&‚Em There being nothing in the following words of this sentence, to answer to the causal for that, Jallaloddin supposes something to be understood to complete the sense, as therefore we have cursed them, or the like.ISo, for that they have broken their covenant, and have rejected the signs of God, and have put the prophets to death unjustly, saying the while, "Our hearts are uncircumcised,"Nay, but God hath sealed them up for their unbelief, so that but few believe.‚A100B155C4D_and for that they have not believed in Jesus, and have spoken against Mary a grievous calumny;nEin By accusing her of fornication.2 2 See the Kor. c. 19, and that virulent book entitled Toldoth Jesu.IUAnd for their unbelief,and for their having spoken against Mary a grievous calumny,‚A100B156C4jl‚Aand have said, Verily we have slain Christ Jesus the son of Mary, the apostle of GOD; yet they slew him not, neither crucified him, but he was represented by one in his likeness;o and verily they who disagreed concerning himp were in a doubt as to this matter, and had no sure knowledge thereof, but followed only an uncertain opinion. They did not really kill him; but GOD took him up unto himself: and GOD is mighty and wise.Ao See chapter 3, p. 38, and the notes there. p For some maintained that he was justly and really crucified; some insisted that it was not Jesus who suffered, but another who resembled him in the face, pretending the other parts of his body, by their unlikeness, plainly discovered the imposition; some said he was taken up into heaven; and others, that his manhood only suffered, and that his godhead ascended into heaven.3 3 Al Beidwi.km‚F{Letter on behalf of the Guardian to an individual believer, March 19, 1938 (quoted in Lights of Guidance, no. 1669, p. 498) AAnd for their saying, "Verily we have slain the Messiah, Jesus the son of Mary, an Apostle of God." Yet they slew him not, and they crucified him not, but they had only his likeness.30 And they who differed about him were in doubt concerning him: No sure knowledge had they about him, but followed only an opinion, and they did not really slay him, but God took him up to Himself. And God is Mighty, Wise! Ad30 Lit. one was made to appear to them like (Jesus). Comp. [xcvii.] iii.48. Photius, Bibl. Cod. cxiv.says that the Apocr. Book, [Greek text]This individual according to the Basilidans was-Simon of Cyrene; according to the Evang. Barnab, Judas.Mani, Ep. Fund. ap. Evodium: "Princeps itaque tenebrarum cruci est affixus, idemque coronam spineam portavit."d‚A100B157C4ln‚DAnd there shall not be one of those who have received the scriptures, who shall not believe in him, before his death;q and on the day of resurrection he shall be a witness against them.rAq This passage is expounded two ways. Some, referring the relative his, to the first antecedent, take the meaning to be, that no Jew or Christian shall die before he believes in Jesus: for they say, that when one of either of those religions is ready to breathe his last, and sees the angel of death before him, he shall then believe in that prophet as he ought, though his faith will not then be of any avail. According to a tradition of Hejj, when a Jew is expiring, the angels will strikmo‚Be him on the back and face, and say to him, O thou enemy of GOD, Jesus was sent as a prophet unto thee, and thou didst not believe on him; to which he will answer, I now believe him to be the servant of GOD; and to a dying Christian they will say, Jesus was sent as a prophet unto thee, and thou hast imagined him to be GOD, or the son of GOD; whereupon he will believe him to be the servant of GOD only, and his apostle. Others, taking the above-mentioned relative to refer to Jesus, suppose Cthe intent of the passage to be, that all Jews and Christians in general shall have a right faith in that prophet before his death, that is, when he descends from heaven and returns into the world, where he is to kill Antichrist, and to establish the Mohammedan religion, and a most perfect tranquility and security on earth.1 1 Jallaloddin, Yahya, al Zamakhshari, and al Beidwi. See the Prelim. Disc. Sect. IV. r i.e., Against the Jews, for rejecting him; and against the Christians, fonp‚D7r calling him GOD, and the son of GOD.2 2 Al Beidwi.IThere shall not be one of the people of the Book but shall believe in Him before his death, and in the day of resurrection, He will be a witness against them.‚A100B158C4DxBecause of the iniquity of those who Judaize, we have forbidden them good things, which had been formerly allowed them;sE4s See chapter 3, p. 38 and 42, and the notes there.IFor the wickedness of certain Jews, and because they turn many from the way of God, we have forbidden them goodly viands which had been before allowed them.‚ A100B159C4Dand because they shut out many from the way of GOD, and have taken usury, which was forbidden them by the law, and devoured men's substance vainly: we have prepared for such of them as are unbelievers a painful punishment.IAnd because they have taken usury, though they were forbidden it, and have devoured men's substance in frivolity, we have got ready for the infidels among them a grievous torment.oq‚!A100B160C4AMBut those among them who are well grounded in knowledge,t and the faithful, who believe in that which hath been sent down unto thee, and that which hath been sent down unto the prophets before thee, and who observe the stated times of prayer, and give alms, and believe in GOD and the last day unto these will we give a great reward.ME9t As Abdallah Ebn Salm, and his companions.3 3 Idem. ABut their men of solid knowledge, and the believers who believe in that which hath been sent down to thee, and in what hath been sent down before thee, and who observe prayer, and pay the alms of obligation, and believe in God and the latter day,these! we will give them a great reward.‚"A100B161C4pr‚"AFVerily we have revealed our will unto thee, as we have revealed it unto Noah and the prophets who succeeded him; and as we revealed it unto Abraham, and Ismael, and Isaac, and Jacob, and the tribes, and unto Jesus, and Job, and Jonas, and Aaron, and Solomon; and we have given thee the Koran, as we gave the psalms unto David:FIVerily we have revealed to thee as we revealed to Noah and the Prophets after him, and as we revealed to Abraham, and Ismal, and Isaac, and Jacob, and the tribes, and Jesus, and Job, and Jonah, and Aaron, and Solomon; and to David gave we Psalms.‚#A100B162C4Dsome apostles have we sent, whom we have formerly mentioned unto thee; and other apostles have we sent, whom we have not mentioned unto thee; and GOD spake unto Moses, discoursing with him;IOf some apostles we have told thee before: of other apostles we have not told theeAnd discoursing did God discourse with Moses‚$A100B163C4qs‚$Dapostles declaring good tidings, and denouncing threats, lest men should have an argument of excuse against GOD, after the apostles had been sent unto them; GOD is mighty and wise.IApostles charged to announce and to warn, that men, after those apostles, might have no plea against God. And God is Mighty, Wise!‚%A100B164C4DGOD is witness of that revelation which he hath sent down unto thee; he sent it down with his special knowledge: the angels also are witnesses thereof; but GOD is a sufficient witness.IBut God is himself witness of what He hath sent down to thee: In His knowledge hath He sent it down to thee. The angels are also its witnesses: but God is a sufficient witness!‚&A100B165C4D^They who believe not, and turn aside others from the way of GOD, have erred in a wide mistake.IiVerily, they who believe not and pervert from the way of God, have indeed erred with error wide of truth.‚'A100B166C4rt‚'D}Verily those who believe not, and act unjustly, GOD will by no means forgive, neither will he direct them into any other way,IoVerily, those who believe not, and act wrongfully, God will never pardon, and never will he guide them on path,‚(A100B167C4DSthan the way of hell; they shall remain therein forever: and this is easy with GOD.ITThan the path to Hell, in which they shall abide for ever! And this is easy for God.‚)A100B168C4DO men, now is the apostle come unto you, with truth from your LORD; believe therefore, it will be better for you. But if ye disbelieve, verily unto GOD belongeth whatsoever is in heaven and on earth; and GOD is knowing and wise.IO men! now hath an apostle come to you with truth from your Lord. Believe then, it will be better for you. But if ye believe not, then, all that is in the Heavens and the Earth is God's; and God is Knowing, Wise!‚*A100B169C4su;‚*AO ye who have received the scriptures, exceed not the just bounds in your religion,u neither say of GOD any other than the truth. Verily Christ Jesus the son of Mary is the apostle of GOD, and his Word, which he conveyed into Mary, and a spirit proceeding from him. Believe therefore in GOD, and his apostles, and say not, There are three Gods;x forbear this; it will be better for you. GOD is but one GOD. Far be it from him that he should have a son! unto him belongeth whatever is in heB5aven and on earth; and GOD is a sufficient protector.#tvV‚*Au Either by rejecting and contemning of Jesus as the Jews do; or raising him to an equality with GOD, as do the Christians.4 4 Al Beidwi. x Namely, God, Jesus, and Mary.1 For the eastern writers mention a sect of Christians which held the Trinity to be composed of those three;2 but it is allowed that this heresy has been long since extinct.3 The passage, however, is equally levelled against the Holy Trinity, according to the doctrine of the orthodox Christians, who, as al Beidwi aBPcknowledges, believe the divine nature to consist of three persons, the Father, the Son, and the Holy Ghost; by the Father understanding GODS essence; by the Son his knowledge, and by the Holy Ghost his life. 1 Idem, Jallaloddin, Yahya. 2 Elmacin. p. 227. Eutych. p. 120. See the Prelim. Disc. Sect. II 3 Ahmed Ebn Abdal Halim.>uw‚*FSelections from the Writings of the Bb (2 Excerpts from the Qayymu'l-Asm, Chapter LXI, within pp. 60-61) http://bahai-library.com/writings/bab/swb/4/sec-32.htmlG)BWC: Word which We communicated unto Mary AO ye people of the Book! overstep not bounds in your religion;31 and of God, speak only truth. The Messiah, Jesus, son of Mary, is only an apostle of God, and his Word which he conveyed into Mary, and a Spirit32 proceeding from himself. Believe therefore in God and his apostles, and say not, "Three:" (there is a Trinity)Forbearit will be better for you. God is only one God! Far be it from His glory that He should have a son! His, whatever is in the Heavens, and whatever is in the Earth! B!And God is a sufficient Guardian.J31 By believing too much, like the Christians who regarded Jesus as God; or too little, like the Jews who would not believe on Muhammad. 32 That is, a Being possessing a Spirit.‚+A100B170C4vy‚+DoChrist doth not proudly disdain to be a servant unto GOD; neither the angels who approach near to his presence:I[The Messiah disdaineth not to be a servant of God, nor do the angels who are nigh unto Him.‚,A100B171C4Dtand whoso disdaineth his service, and is puffed up with pride, God will gather them all to himself, on the last day.I`And whoso disdaineth His service, and is filled with pride, God will gather them all to Himself.‚-A100B172C4DUnto those who believe, and do that which is right, he shall give their rewards, and shall superabundantly add unto them of his liberality: but those who are disdainful and proud, he will punish with a grievous punishment;IAnd to those who believe and do the things that are right, will He pay them their due recompense, and out of His bounty will He increase them: but as for those who are disdainful and proud, with a grievous chastisement will He chastise them;‚.A100B173C4\ -./0123456789:;<=>?@ABCDEFGHIJKLMNOPQRSTUVWXYZ[\]^_`abcdefghijklmnopqrstuvwxyz{|}~‚ÂĂłƂǂȂɂʂ˂̂͂΂ςЂт҂ӂԂՂւׂ؂قڂۂ܂݂ނ߂ႂ₂も䂂傂悂炂肂邂ꂂ낂삂킂  !"#$%&'()*+,-./0123456789:;<=>?@ABCDEFGHIJKLMNOPQRSTUVWXYZ[\]^_`abcdefghijklmnopqrstuvwxyz{wzt‚.DDand they shall not find any to protect or to help them, besides GOD.I?And none beside God shall they find to protect or to help them.‚/A100B174C4A O men, now is an evident proof come unto you from your LORD, and we have sent down unto you manifest light.y They who believe in GOD and firmly adhere to him, he will lead them into mercy from him, and abundance; and he will direct them in the right way to himself.z Ey That is, Mohammed and his Korn. z viz., Into the religion of Islm, in this world, and the way to paradise in the next.4 4 Al Beidwi. A O men! now hath a proof come to you from your Lord, and we have sent down to you a clear light. As to those who believe in God and lay fast hold on Him, these will He cause to enter into his mercy and grace, and along the straight way unto Himself will He guide them. ‚0A100B175C4y{‚0AThey will consult thee for thy decision in certain cases; say unto them, GOD giveth you these determinations, concerning the more remote degrees of kindred.a If a man die without issue, and have a sister, she shall have the half of what he shall leave:b and he shall be heir to her,c in case she have no issue. But if there be two sisters they shall have between them two third parts of what he shall leave; and if there be several, both brothers and sisters, a male shall have as much as theBi portion of two females. GOD declareth unto you these precepts, lest ye err: and GOD knoweth all things.WEa See the beginning of this chapter, p. 53. b And the other half will go to the public treasury. c That is, he shall inherit her whole substance.FMemorials of the Faithful (Mirz Muhammad, the Servant at the Travelers' Hospice, within pp. 106-108) http://bahai-library.com/writings/abdulbaha/mf/sec-41.html z|‚0 AThey will consult thee. SAY: God instructeth you as to distant kindred. If a man die childless, but have a sister, half what he shall have shall be her's; and if she die childless he shall be her heir. But if there be two sisters, two-third parts of what he shall have shall be theirs; and if there be both brothers and sisters, the male shall have the portion of two females. God teacheth you plainly, that ye err not! God knoweth all things.‚1A114B0C5‚2A114B0C5‚3A114B0C5D CHAPTER V.ISURA V.THE TABLE [CXIV.]‚4A114B0C5D)ENTITLED, THE TABLE;d REVEALED AT MEDINA.Ed The title is taken from the Table, which, towards the end of the chapter, is fabled to have been let down from heaven to Jesus. It is sometimes also called the chapter of Contracts, which word occurs in the first verse.IMEDINA.120 Verses‚5A114B0C5D%IN THE NAME OF THE MOST MERCIFUL GOD.I3In the Name of God, the Compassionate, the Merciful‚6A114B1C5{}Y‚6A O TRUE believers, perform your contracts. Ye are allowed to eat the brute cattle,e other than what ye are commanded to abstain from; except the game which ye are allowed at other times, but not while ye are on pilgrimage to Mecca; GOD ordaineth that which he pleaseth. Ee As camels, oxen, and sheep; and also wild cows, antelopes, &c.;1 but not swine, nor what is taken in hunting during the pilgrimage. 1 Jallaloddin, al Beidwi.F}Summons of the Lord of Hosts (Sriy-Haykal, paragraph 241) http://bahai-library.com/writings/bahaullah/slh/haykal.html#fnr.32GBWC: ordaineth as He pleasethIO BELIEVERS! be faithful to your engagements. You are allowed the flesh of cattle other than what is hereinafter recited, except game, which is not allowed you while ye are on pilgrimage. Verily, God ordaineth what he pleaseth.‚7A114B2C5|~‚7DO true believers, violate not the holy rites of GOD,f nor the sacred month,g nor the offering, nor the ornaments hung thereon,h nor those who are travelling to the holy house, seeking favor from their LORD, and to please him.A[f i.e., The ceremonies used in the pilgrimage of Mecca. g See the Prelim. Disc. Sect. VII. h The offering here meant is the sheep led to Mecca, to be there sacrificed, about the neck of which they used to hang garlands, green boughs, or some other ornament, that it may be distinguished as a thing sacred.2 2 See the Prelim. Disc. Sect. IV.[IO 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.J?1 The garlands, etc., attached to the victims offered at Mecca.‚8A114B3C5}(‚8ABut 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.EJi In the expedition of Al Hodeibiya.3 3 See the Prelim. Disc. Sect. II. A8But when all is over2, then take to the chase: and let not ill will at those3 who would have kept you from the sacred mosque lead you to transgress4, but rather be helpful to one another according to goodness and piety, but be not helpful for evil and malice: and fear ye God. Verily, God is severe in punishing!8 ~a‚8 A2 When you have again returned to your common and everyday life by laying aside the ihram, or pilgrim's robe. This generally consists of two pieces of cotton, or linen, or woollen cloth, without seam or ornament, one of which is wrapped round the loins, and the other thrown over the shoulders. The instep, heel, and head must be bare. 3 The Koreisch sent to meet Muhammad, who was on his way to visit the Caaba with 1400 men, at Hudaibiya (An. Hej. 6) to prohibit his nearer approach. A truceBL for ten years was ultimately concluded. 4 By making war in the holy month.:‚9A114B4C5u‚9AYe are forbidden to eat that which dieth of itself, and blood, and swine's flesh, and that on which the name of any besides GOD hath been invocated;k and that which hath been strangled, or killed by a blow, or by a fall, or by the horns of another beast, and that which hath been eaten by a wild beast,l except what ye shall kill yourselves;m and that which hath been sacrificed unto idols.n It is likewise unlawful for you to make division by casting lots with arrows.o This is an impiety. BoOn this day,p woe be unto those who have apostatized from their religion; therefore fear not them, but fear me.]A‚9Ak For the idolatrous Arabs used, in killing any animal for food, to consecrate it, as it were, to their idols, by saying, In the name of Allt, or al Uzza.4 4 See c. 2, p. 18. l Or by a creature trained up to hunting.5 5 Al Beidwi. m That is, unless ye come up time enough to find life in the animal, and to cut its throat. n The word also signifies certain stones, which the pagan Arabs used to set up near their houses, and on which they superstitiously slew animals, in honour ofB9 their gods.6 6 Idem. o See Prelim. Disc. Sect. V. p This passage, it is said, was revealed on Friday evening, being the day of the pilgrims visiting Mount Arafat, the last time Mohammed visited the temple of Mecca, therefore called the pilgrimage of valediction.7 7 Idem. See Prid. Life of Mahom. p. 99.' W‚9 AThat which dieth of itself, and blood, and swine's flesh, and all that hath been sacrificed under the invocation of any other name than that of God, and the strangled, and the killed by a blow, or by a fall, or by goring5, and that which hath been eaten by beasts of prey, unless ye make it clean by giving the death-stroke yourselves, and that which hath been sacrificed on the blocks of stone6, is forbidden you: and to make division of the slain by consulting the arrows,7 is impiety in you.BQ Woe this day on those who forsake your religion! And fear them not, but fear Me.? ‚9 A5 Comp. Tract Cholin, c. 3. 6 Lit. on blocks or shafts of stone. These were set up by the pagan Arabs in front of their houses for the purpose of sacrificing thereon. See Freytag's Einl. p. 462, and Tr. Cholin, p. 39, 40, 41. 7 It was the custom to draw lots for joints of a camel with arrows, some feathered and others unfeathered, kept for this purpose in the temple of Mecca. See Pocock, Spec. Hist. Ar., under the word Hobal.‚:A114B5C5A6This 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.6C‚:Eq And therefore the commentators say, that after this time, no positive or negative precept was given.1 1 Vide Abulfed. Vit. Moh. p. 131. r By having given you a true and perfect religion; or, by the taking of Mecca, and the destruction of idolatry. AThis day have I perfected your religion for you, and have filled up the measure of my favours upon you: and it is my pleasure that Islam be your religion; but whoso without wilful leanings to wrong shall be forced by hunger to transgress, to him,verily, will God be Indulgent, Merciful.‚;A114B6C5‚;AThey will ask thee what is allowed them as lawful to eat? Answer, Such things as are goods are allowed you; and what ye shall teach animals of prey to catch,t training them up for hunting after the manner of dogs, and teaching them according to the skill which GOD hath taught you. Eat therefore of that which they shall catch for you; and commemorate the name of GOD thereon;u and fear GOD, for GOD is swift in taking an account.Es Not such as are filthy, or unwholesome. t Whether beasts or birds. u Either when ye let go the hound, hawk, or other animal, after the game; or when ye kill it. A\They will ask thee what is made lawful for them. Say: Those things which are good8 are legalised to you, and the prey of beasts of chase which ye have trained like dogs, teaching them as God hath taught you. Eat, therefore, of what they shall catch for you, and make mention of the name of God over it, and fear God: Verily, Swift is God to reckon:\‚;J#8 In the sense of sound, healthful.‚A114B9C5‚>Aand 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. AAnd if ye have become unclean, then purify yourselves. But if ye are sick, or on a journey, or if one of you come from the place of retirement, or if ye have touched women, and ye find no water, then take clean sand and rub your faces and your hands with it.9 God desireth not to lay a burden upon you, but he desireth to purify you, and He would fill up the measure of His favour upon you, that ye may be grateful.J9 Thus Talm. Tr. Berachoth, 46.‚?A114B10C5‚?DRemember the favor of GOD towards you, and his covenant which he hath made with you, when ye said, We have heard, and will obey.y Therefore fear God, for God knoweth the innermost parts of the breasts of men.Ey These words are the form used at the inauguration of a prince; and Mohammed here intends the oath of fidelity which his followers had taken to him at al Akaba.2 2 Vide Abulfed. ibid. p. 43, and the Prelim. Disc. Sect. II.IAnd remember the favour of God upon you, and His covenant which He hath covenanted with you, when ye said, "We have heard and will obey;"10 and fear God; verily, God knoweth the very secrets of the breast.Jh10 This refers to the oath of fidelity which Muhammad's followers took at Al Akaba. Abulf. Vit.Moh.p.43.‚@A114B11C5‚@DO true believers, observe justice when ye appear as witnesses before GOD, and let not hatred towards any induce you to do wrong: but act justly; this will approach nearer unto piety; and fear GOD, for GOD is fully acquainted with what ye do.IO Believers! stand up as witnesses for God by righteousness: and let not ill-will at any, induce you not to act uprightly. Act uprightly. Next will this be to the fear of God. And fear ye God: verily, God is apprised of what ye do.‚AA114B12C5DxGOD hath promised unto those who believe, and do that which is right, that they shall receive pardon and a great reward.IuGod hath promised to those who believe, and do the things that are right, that for them is pardon and a great reward.‚BA114B13C5DbBut they who believe not, and accuse our signs of falsehood, they shall be the companions of hell.IZBut they who are Infidels and treat our signs as liesthese shall be mated with Hell fire.‚CA114B14C5‚CDO true believers, remember God's favor towards you, when certain men designed to stretch forth their hands against you, but he restrained their hands from hurting you;z therefore fear GOD and in GOD let the faithful trust.Az The commentators tell several stories as the occasion of this passage. One says, that Mohammed and some of his followers being at Osfn (a place not far from Mecca, in the way to Medina), and performing their noon devotions, a company of idolaters, who were in view, repented they had not taken that opportunity of attacking them, and therefore waited till the hour of evening prayer, intending to fall upon them then: but GOD defeated their design, by revealing the verse of fear. Another‚CB relates, that the prophet going to the tribe of Koreidha (who were Jews) to levy a fine for the blood of two Moslems, who had been killed by mistake, by Amru Ebn Ommeya al Dimri, they desired him to sit down and eat with them, and they would pay the fine; Mohammed complying with their request, while he was sitting, they laid a design against his life, one Amru Ebn Jahsh undertaking to throw a millstone upon him; but GOD withheld his hand, and Gabriel immediately descended to acquaint theC prophet with their treachery, upon which he rose up and went his way. A third story is, that Mohammed having hung up his arms on a tree, under which he was resting himself, and his companions being dispersed some distance from him, an Arab of the desert came up to him and drew his sword, saying, Who hindereth me from killing thee? To which Mohammed answered, GOD; and Gabriel beating the sword out of the Arabs hand, Mohammed took it up, and asked him the same question, Who hinders me froE‚CDm killing thee? the Arab replied, nobody, and immediately professed Mohammedism.1 Ablfeda2 tells the same story, with some variation of circumstances. 1 Al Beidwi. 2 Vit. Moh. p. 73.IO Believers! recollect God's favour upon you, when11 certain folk were minded to stretch forth their hands against you, but He kept their hands from you. Fear God then: and on God let the faithful trust.J11 It is quite uncertain to what events this refers. The commentators narrate, and have doubtless invented, various incidents as having occasioned it.‚DA114B15C5‚DAGOD formerly accepted the covenant of the children of Israel, and we appointed out of them twelve leaders: and GOD said, Verily I am with you:a if ye observe prayer, and give alms, and believe in my apostles, and assist them, and lend unto GOD on good usury,b I will surely expiate your evil deeds from you, and I will lead you into gardens, wherein rivers flow: but he among you who disbelieveth after this, erreth from the straight path.Aa After the Israelites had escaped from Pharaoh, GOD ordered them to go against Jericho, which was then inhabited by giants, of the race of the Canaanites, promising to give it into their hands; and Moses, by the divine direction, appointed a prince or captain over each tribe, to lead them in that expedition,3 and when they came to the borders of the land of Canaan, sent the captains as spies to get information of the state of the country, enjoining them secresy; but they being terrified &‚DB/at the prodigious size and strength of the inhabitants, disheartened the people by publicly telling them what they had seen, except only Caleb the son of Yufanna (Jephunneh) and Joshua the son of Nun.4 3 See Numb. i. 4. 5. 4 Al Beidwi. Numb. xiii. and xiv b By contributing towards this holy war. AOf old did God accept the covenant of the children of Israel,12 and out of them we raised up twelve leaders, and God said, "Verily, I will be with you. If ye observe prayer and pay the obligatory alms, and believe in my Apostles and help them, and lend God a liberal loan, I will surely put away from you your evil deeds, and I will bring you into gardens 'neath which the rivers flow! But whoso of you after this believeth not, hath gone astray from the even path." ‚D A12 Verses 15-38 belong probably to the period shortly before the taking of Chaibar in the beginning of Hej. 7. It is remarkable that Muhammad, although he has invented these twelve leaders of tribes, should nowhere mention the number of the Apostles. There is no doubt, however, from the ancient biographies, that he chose twelve assistants for the propagation of Islam. See Gagnier, Vie de M. ii. xvi.‚EA114B16C5AtWherefore because they have broken their covenant, we have cursed them, and hardened their hearts; they dislocate the words of the Pentateuch from their places, and have forgotten part of what they were admonished; and thou wilt not cease to discover deceitful practices among them, except a few of them. But forgive them,c and pardon them, for GOD loveth the beneficent.tEc That is, if they repent and believe, or submit to pay tribute. Some, however, think these words are abrogated by the verse of the sword.5 5 Al Beidwi.N‚EASummons of the Lord of Hosts (Sriy-Haykal, paragraph 249) http://bahai-library.com/writings/bahaullah/slh/haykal.html#fnr.41 The Secret of Divine Civilization, p. 30 http://bahai-library.com/writings/abdulbaha/sdc/30.html Memorials of the Faithful (Mirz Muhammad, the Servant at the Travelers' Hospice, within pp. 106-108) http://bahai-library.com/writings/abdulbaha/mf/sec-41.htmlG5(none) MG: They pervert the text of the Word of God. AaBut for their breaking their covenant we have cursed them, and have hardened their hearts. They shift the words of Scripture from their places, and have forgotten part of what they were taught. Thou wilt not cease to discover deceit on their part, except in a few of them. But forgive them, and pass it over: verily, God loveth those who act generously!a‚FA114B17C5 ‚FA$And from those who say, We are Christians, we have received their covenant; but they have forgotten part of what they were admonished; wherefore we have raised up enmity and hatred among them, till the day of resurrection; and GOD will then surely declare unto them what they have been doing.$FMemorials of the Faithful (Mirz Muhammad, the Servant at the Travelers' Hospice, within pp. 106-108) http://bahai-library.com/writings/abdulbaha/mf/sec-41.html A%And of those who say, "We are Christians," have we accepted the covenant. But they too have forgotten a part of what they were taught; wherefore we have stirred up enmity and hatred among them that shall last till the day of the Resurrection; and in the end will God tell them of their doings.%‚GA114B18C5U‚GAO ye who have received the scriptures, now is our apostle come unto you, to make manifest unto you many things which ye concealed in the scriptures;d and to pass overe many things. Now is light and a perspicuous book of revelations come unto you from God. Thereby will GOD direct him who shall follow his good pleasure, into the paths of peace; and shall lead them out of darkness into light, by his will, and shall direct them in the right way.Ed Such as the verse of stoning adulterers,6 the description of Mohammed, and Christs prophecy of him by the name of Ahmed.7 6 See c. 3, p. 34. 7 Al Beidwi. e i.e., Those which it was not necessary to restore.FSelections from the Writings of the Bb (2 Excerpts from the Qayymu'l-Asm, Chapter LXII, within pp. 61-62) http://bahai-library.com/writings/bab/swb/4/sec-34.html‚GABWC: O PEOPLES of the earth! Verily the resplendent Light of God hath appeared in your midst, invested with this unerring Book, that ye may be guided aright to the ways of peace and, by the leave of God, step out of the darkness into the light and onto this far-extended Path of Truth AO people of the Scriptures! now is our Apostle come to you to clear up to you much that ye concealed of those Scriptures, and to pass over many things. Now hath a light and a clear Book come to you from God, by which God will guide him who shall follow after his good pleasure, to paths of peace, and will bring them out of the darkness to the light, by his will: and to the straight path will he guide them.‚HA114B19C5DThey 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?‚HIInfidels 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?‚IA114B20C5DFor unto GOD belongeth the kingdom of heaven and earth, and whatsoever is contained between them; he createth what he pleaseth, and GOD is almighty.IFor with God is the sovereignty of the Heavens and of the Earth, and of all that is between them! He createth what He will; and over all things is God potent.‚JA114B21C5AThe 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. ‚J AtSay the Jews and Christians, "Sons are we of God and his beloved." SAY: Why then doth he chastise you for your sins? Nay! ye are but a part of the men whom he hath created! He will pardon whom he pleaseth, and chastise whom he pleaseth, and with God is the sovereignty of the Heavens and of the Earth, and of all that is between them, and unto Him shall all things return.t‚KA114B22C5A9O 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.9‚KAf The Arabic word al Fatra signifies the intermediate space of time between two prophets, during which no new revelation or dispensation was given; as the interval between Moses and Jesus, and between Jesus and Mohammed, at the expiration of which last, Mohammed pretended to be sent.FSelections from the Writings of the Bb (2 Excerpts from the Qayymu'l-Asm, Chapter LXII, within pp. 61-62) http://bahai-library.com/writings/bab/swb/4/sec-34.htmlGlBWC: Verily His Remembrance is come to you from God after an interval during which there were no Messengers, AO people of the Book! now hath our Apostle come to you to clear up to you the cessation13 of Apostles, lest you should say, "There hath come to us no bearer of good tidings, nor any warner." But now hath a bearer of good tidings and a warner reached you. And God is Almighty.J713 The space between the mission of different prophets.‚LA114B23C5‚LDCall to mind when Moses said unto his people, O my people, remember the favor of GOD towards you, since he hath appointed prophets among you, and constituted you kings,g and bestowed on you what he hath given to no other nation in the world.hA>g This was fulfilled either by GODS giving them a kingdom, and a long series of princes; or by his having made them kings or masters of themselves, by delivering them from the Egyptian bondage. h Having divided the Red Sea for you, and guided you by a cloud, and fed you with quails and manna, &c.1 1 Al Beidwi.>IAnd remember when Moses said to his people, "O my people! call to mind the goodness of God towards you when he appointed Prophets among you, and appointed you kings, and gave you what never had been given before to any human beings:‚MA114B24C5DwO my people, enter the holy land, which GOD hath decreed you, and turn not your backs, lest ye be subverted and perish.E‚MIvEnter, O my people! the holy land which God hath destined for you. Turn not back, lest ye be overthrown to your ruin."‚NA114B25C5DThey answered, O Moses, verily there are a gigantic people in the land;i and we will by no means enter it, until they depart thence; but if they depart thence, then will we enter therein.A.i The largest of these giants, the commentators say, was Og, the son of Anak; concerning whose enormous stature, his escaping the Flood, and the manner of his being slain by Moses, the Mohammedans relate several absurd fables.2 2 Vide Marraacc. in Alcor. p. 231, &c. DHerbel. Bibl. Orient. p. 336..IThey said, "O Moses! Therein are men of might. And verily, we can by no means enter it till they be gone forth. But if they go forth from it, then verily will we enter in."‚OA114B26C5‚ODAnd two menk of those who feared GOD, unto whom GOD had been gracious, said, Enter ye upon them suddenly by the gate of the city; and when ye shall have entered the same, ye shall surely be victorious: therefore trust in GOD, if ye are true believers.Ek Namely, Caleb and Joshua.IThen said two men of those who feared their Lord and to whom God had been gracious, "Enter in upon them by the gate: and when ye enter it, ye overcome! If ye be believers, put ye your trust in God."‚PA114B27C5DThey replied, O Moses, we will never enter the land, while they remain therein: go therefore thou, and thy LORD, and fight; for we will sit here.IThey said, "O Moses! never can we enter while they remain therein. Go thou and thy Lord and fight; for here will we sit us down."‚QA114B28C5DMoses 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.‚QIHe 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."‚RA114B29C5DGOD answered, Verily the land shall be forbidden them forty years; during which time they shall wander like men astonished on the earth;l therefore be not thou solicitous for the ungodly people.AZl The commentators pretend that the Israelites, while they thus wandered in the desert, were kept within the compass of about eighteen (or as some say twenty-seven) miles; and that though they travelled from morning to night, yet they constantly found themselves the next day at the place from whence they set out.1 1 Al Beidwi, Jallaloddin.ZIHe said, "Verily the land shall be forbidden them forty years: they shall wander in the earth perplexed. Fret not thyself therefore for the ungodly people."‚SA114B30C53‚SA+Relate unto them also the history of the two sons of Adam,m with truth. When they offeredn their offering, and it was accepted from one of them,o and was not accepted from the other, Cain said to his brother, I will certainly kill thee. Abel answered, GOD only accepteth the offering of the pious;+Am viz., Cain and Abel, whom the Mohammedans call Kbil and Hbil. n The occasion of their making this offering is thus related, according to the common tradition in the east.2 Each of them being born with a twin sister, when they were grown up, Adam, by Gods direction, ordered Cain to marry Abels twin sister, and that Abel should marry Cains (for it being the common opinion that marriages ought not to be had in the nearest degrees of consanguinity, since they must necessarily marry ‚SBtheir sisters, it seemed reasonable to suppose they ought to take those of the remoter degree), but this Cain refusing to agree to, because his own sister was the handsomest, Adam ordered them to make their offerings to GOD, thereby referring the dispute to his determination.3 The commentators say Cains offering was a sheaf of the very worst of his corn, but Abels a fat lamb, of the best of his flock. 2 Vide Abulfarag, p. 6, 7; Eutych. Annal. p. 15, 16; and DHerbelot, Bibl. Orient. ACrt. Cabil. 3 Al Beidwi. o Namely, from Abel, whose sacrifice GOD declared his acceptance of in a visible manner, by causing fire to descend from heaven and consume it, without touching that of Cain.4 4 Idem, Jallaloddin. ARelate to them exactly the story of the sons of Adam14 when they each offered an offering; accepted from the one of them, and not accepted from the other. The one said, "I will surely slay thee." Said the other, "God only accepted from those that fear Him.‚S J14 Called by the Arabians Habeel and Kabeel. The dialogue between Cain and Abel is slightly varied from that given in Targ. Jerus. on Gen. iv. 8, and Jonath. Ben Uzziel.‚TA114B31C5Dif thou stretchest forth thy hand against me, to slay me, I will not stretch forth my hand against thee, to slay thee; for I fear GOD, the LORD of all creatures.pEp To enhance Abels patience, al Beidwi tells us, that he was the stronger of the two, and could easily have prevailed against his brother.I"Even if thou stretch forth thine hand against me to slay me, I will not stretch forth my hand against thee to slay thee. Truly I fear God the Lord of the Worlds.‚UA114B32C5DI choose that thou shouldest bear my iniquity and thine own iniquity; and that thou become a companion of hell fire; for that is the reward of the unjust.qEq The conversation between the two brothers is related somewhat to the same purpose in the Jerusalem Targum and that of Jonathan ben Uzziel.%‚UI"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."J.15 Or, the sin against me, i.e. of slaying me.‚VA114B33C5DwBut his soul suffered him to slay his brother, and he slew him;r wherefore he became of the number of those who perish.A:r Some say he knocked out his brains with a stone;5 and pretend that as Cain was considering which way he should effect the murder, the devil appeared to him in a human shape, and showed him how to do it, by crushing the head of a bird between two stones.6 5 Vide Eutych. ubi supra. 6 Vide DHerbelot, ubi sup.:IdAnd his passion led him to slay his brother: and he slew him; and he became one of those who perish.‚WA114B34C5‚WDAnd 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.As i.e., His dead corpse. For Cain, having committed this fratricide, became exceedingly troubled in his mind, and carried the dead body about on his shoulders for a considerable time, not knowing where to conceal it, till it stank horridly; and then God taught him to bury it by the example of a raven, who having killed another raven in his presence, dug a pit with his claws and beak, and buried him therein.7 For this circumstance of the raven Mohammed was beholden to the Jews, who tell Bthe same story, except only that they make the raven to appear to Adam, and that he thereupon buried his son.8 7 Jallaloddin, al Beidwi. 8 Vide R. Eliezer, Pirke, c. 20.]‚WIAnd 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.J16 In the Jewish tradition the raven shews the mode of burial to Adam, not to Cain. Pirke R. Elieser, c. 21. Midr. fol. II ap. Weil (Legenden, p. 39). 17 Or, corpse.‚XA114B35C5AWherefore we commanded the children of Israel, that he who slayeth a soul, without having slain a soul, or committed wickedness in the earth,t shall be as if he had slain all mankind:u but he who saveth a soul alive, shall be as if he had saved the lives of all mankind.Et Such as idolatry, or robbing on the highway.1 1 Al Beidwi. u Having broken the commandment which forbids the shedding of blood. 4‚X A,For this cause have we ordained to the children of Israel that he who slayeth any one, unless it be a person guilty of manslaughter, or of spreading disorders in the land, shall be as though he had slain all mankind; but that he who saveth a life, shall be as though he had saved all mankind alive.18, A18 Thus Mischn. Sanhedr. iv. 5, "We find it said in the case of Cain who murdered his brother'The voice of thy brother's bloods crieth'It is not said, blood of thy brother, but bloods, i.e. his blood and the blood of his seed. Therefore was man created single, in order to shew that to him who kills a single individual of Israel it shall be reckoned as if he had slain the whole race, and that he, etc." precisely as in the text. Comp. also the same form of expression in Bab. Tal, Kidush, ‚X B 1, "If one fulfil but one commandment, he causes the scale of innocence to preponderate for himself and the whole world; but if he commit one sin, he causes the scale of guilt to preponderate for himself and the whole world.‚YA114B36C5D{Our apostles formerly came unto them, with evident miracles; then were many of them after this, transgressors on the earth.IOf old our Apostles came to them with the proofs of their mission; then verily after this most of them committed excesses in the land.‚ZA114B37C5AfBut 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;f‚ZAx The lawyers are not agreed as to the applying of these punishments. But the commentators suppose that they who commit murder only are to be put to death in the ordinary way; those who murder and rob too, to be crucified; those who rob without committing murder, to have their right hand and their left foot cut off; and they who assault persons and put them in fear, to be banished.2 It is also a doubt whether they who are to be crucified shall be crucified alive, or be first put to deatBah, or whether they shall hang on the cross till they die.3 2 Idem, Jallaloddin. 3 Al Beidwi.O A>Only, the recompense of those who war against God and his Apostle, and go about to commit disorders on the earth, shall be that they shall be slain or crucified, or have their alternate hands and feet cut off, or be banished the land: This their disgrace in this world, and in the next a great torment shall be theirs>‚[A114B38C5‚[Dvexcept those who shall repent, before ye prevail against them; for know that GOD is inclined to forgive, and merciful.IjExcept those who, ere you have them in your power, shall repent; for know that God is Forgiving, Merciful.‚\A114B39C5DO true believers, fear GOD, and earnestly desire a near conjunction with him, and fight for his religion, that ye may be happy.IsO ye who believe! fear God. Desire union with Him. Contend earnestly on his path, that you may attain to happiness.‚]A114B40C5A Moreover they who believe not, although they had whatever is in the earth, and as much more withal, that they might therewith redeem themselves from punishment on the day of resurrection; it shall not be accepted from them, but they shall suffer a painful punishment. IAs to the infidelsif that they had twice the riches of the earth to be their ransom from torment on the day of resurrection, it should not be accepted from them! And a dolorous torment shall be their's.‚^A114F‚^B41C5DzThey shall desire to go forth from the fire, but they shall not go forth from it, and their punishment shall be permanent.F}Summons of the Lord of Hosts (Sriy-Haykal, paragraph 249) http://bahai-library.com/writings/bahaullah/slh/haykal.html#fnr.41IxFain would they come forth from the Fire; but forth from it they shall not come: and a lasting torment shall be their's.‚_A114B42C5DIf a man or a woman steal, cut off their hands,y in retribution for that which they have committed; this is an exemplary punishment appointed by GOD; and GOD is mighty and wise.‚_Ay But this punishment, according to the Sonna, is not to be inflicted, unless the value of the thing stolen amount to four dinrs, or about forty shillings. For the first offence, the criminal is to lose his right hand, which is to be cut off at the wrist; for the second offence, his left foot, at the ankle; for the third, his left hand; for the fourth, his right foot; and if he continue to offend, he shall be scourged at the discretion of the judge.4 4 Jallaloddin, Al Beidwi.IAs to the thief, whether man or woman, cut ye off their hands in recompense for their doings.19 This is a penalty by way of warning from God himself. And God is Mighty, Wise.J19 Muhammad is said by the early traditionists to have punished a woman who had been guilty of theft in this manner while on the route to Mecca previous to its capture. We are, therefore, able to fix the date of verses 39-44.‚`A114B43C5‚`DBut whoever shall repent after his iniquity, and amend, verily GOD will be turned unto him,z for GOD is inclined to forgive, and merciful.A/z That is, GOD will not punish him for it hereafter; but his repentance does not supersede the execution of the law here, nor excuse him from making restitution. Yet, according to al Shfe, he shall not be punished if the party wronged forgive him before he be carried before a magistrate.5 5 Idem./IBut whoever shall turn him to God after this his wickedness, and amend, God truly will be turned to him: for God is Forgiving, Merciful.‚aA114B44C5DDost thou not know that the kingdom of heaven and earth is GOD'S? He punisheth whom he pleaseth, and he pardoneth whom he pleaseth; for GOD is almighty.IKnowest thou not that the sovereignty of the Heavens and of the Earth is God's? He chastiseth whom He will, and whom He will He forgiveth. And God hath power over all things.‚bA114B45C5‚bAO apostle, let not them grieve thee, who hasten to infidelity,a either of those who say, We believe, with their mouths, but whose hearts believe not;b or of the Jews, who hearken to a lie, and hearken to other people;c who come unto thee: they pervert the words of the law from their true places,d and say, If this be brought unto you, receive it; but if it be not brought unto you, beware of receiving aught else;e and in behalf of him whom GOD shall resolve to seduce, thou shalt not prevail Bwith GOD at all. They whose hearts GOD shall not please to cleanse shall suffer shame in this world, and a grievous punishment in the next:z‚bAa i.e., Who take the first opportunity to throw off the mask, and join the unbelievers. b viz., The hypocritical Mohammedans. c These words are capable of two senses; and may either mean that they attended to the lies and forgeries of their Rabbins, neglecting the remonstrances of Mohammed; or else, that they came to hear Mohammed as spies only, that they might report what he said to their companions, and represent him as a liar.1 1 Al Beidwi. d See chapter 4, p. 59, note e. e BThat is, if what Mohammed tells you agrees with scripture, as corrupted and dislocated by us, then you may accept it as the word of GOD; but if not, reject it. These words, it is said, relate to the sentence pronounced by that prophet on an adulterer and an adulteress,2 both persons of some figure among the Jews. For they, it seems, though they referred the matter to Mohammed, yet directed the persons who carried the criminals before him, that if he ordered them to be scourged, and to ha‚bCve their faces blackened (by way of ignominy), they should acquiesce in his determination; but in case he condemned them to be stoned, they should not. And Mohammed pronouncing the latter sentence against them, they refused to execute it, till Ebn Sriya (a Jew), who was called upon to decide the matter, acknowledged the law to be sowhereupon they were stoned at the door of the mosque.3 2 See c. 3, p. 34, note r. 3 Al Beidwi. AO Apostle! let not those who vie with one another in speeding to infidelity vex thee;of those who say with their mouths, "We believe," but whose hearts believe not;or of the Jews listeners to a lielisteners to othersbut who come not to thee. They shift the words of the law from their places, and say, "If this be brought to you, receive it; but if this be not brought to you, then beware of it." For him whom God would mislead, thou canst in no wise prevail with God! They whose hearts God‚b Bi shall not please to cleanse, shall suffer disgrace in this world, and in the next a grievous punishment;W‚cA114B46C5A0who hearken to a lie, and eat that which is forbidden.f But if they come unto thee for judgment, either judge between them, or leave them;g and if thou leave them, they shall not hurt thee at all. But if thou undertake to judge, judge between them with equity; for GOD loveth those who observe justice.0Af Some understand this of unlawful meats; but others of taking or devouring, as it is expressed, of usury and bribes.4 i.e., Take thy choice, whether thou wilt determine their differences or not. Hence al Shfe was of opinion that a judge was not obliged to decide causes between Jews or Christians; though if one or both of them be tributaries, or under the protection of the Mohammedans, they are obliged: this verse not regarding them. Abu Hanfa, however, thought that the magistrates ‚cBQwere obliged to judge all cases which were submitted to them.6 4 Idem. 6 Idem.? AIListeners to a falsehood and greedy devourers of the forbidden!20 If, therefore, they have recourse to thee, then judge between them, or withdraw from them. If thou withdraw from them, then can they have no power to injure thee. But if thou judge, then judge between them with equity. Verily, God loveth those who deal equitably.IJ20 Usury, bribes.‚dA114B47C5DAnd 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‚dAh In the following passage Mohammed endeavours to answer the objections of the Jews and Christians, who insisted that they ought to be judged, the former by the law of Moses, and the latter by the gospel. He allows that the law was the proper rule of judging till the coming revelation of the Korn, which is so far from being contradictory to either of the former, that it is more full and explicit; declaring several points which had been stifled or corrupted therein, and requiring a rigorBous 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.N‚dAI‚e A‚f A‚hD‚i A‚jI‚kA‚lD‚m A‚nA‚oE‚pACE A‚sD‚tA‚uAI‚vA‚wI‚zAAC A‚{A ‚|I‚}J‚I‚A‚F‚A‚A‚A‚I‚E‚AB‚D‚D‚D‚A‚DI‚ A‚ A‚A‚AA A‚A‚A A‚I‚ A‚I‚I‚AA A‚ A‚AC‚D‚E‚B‚I‚BDF‚AI‚A‚A‚D‚I‚D‚D‚A‚G‚I‚D‚A‚A‚I‚A A‚E ‚D ‚A A ‚dIBut 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.‚eA114B48C5AWe have surely sent down the law, containing direction, and light: thereby did the prophets, who professed the true religion, judge those who judaized; and the doctors and priests also judged by the book of GOD, which had been committed to their custody; and they were witnesses thereof.l Therefore fear not men, but fear me; neither sell my signs for a small price. And whoso judgeth not according to what GOD hath revealed, they are infidels.E9l That is, vigilant, to prevent any corruptions therein. ‚e AVerily, we have sent down the law (Towrat) wherein are guidance and light. By it did the prophets who professed Islam judge the Jews; and the doctors and the teachers judged by that portion of the Book of God, of which they were the keepers and the witnesses. Therefore, O Jews! fear not men but fear Me; and barter not away my signs for a mean price! And whoso will not judge by what God hath sent downsuch are the Infidels.‚fA114B49C5AiWe have therein commanded them, that they should give life for life,m and eye for eye, and nose for nose, and ear for ear, and tooth for tooth; and that wounds should also be punished by retaliation:n but whoever should remit it as alms, it should be accepted as an atonement for him. And whoso judgeth not according to what GOD hath revealed, they are unjust.iE8m The original word is soul. n See Exod. xxi. 24, &c. ‚f A=And therein21 have we enacted for them, "Life for life, and eye for eye, and nose for nose, and ear for ear, and tooth for tooth, and for wounds retaliation:"Whoso shall compromise it as alms shall have therein the expiation of his sin; and whoso will not judge by what God hath sent downsuch are the transgressors.=J21 Ex. xxi. 23-27.‚gA114B50C5A'We also caused Jesus the son of Mary to follow the footsteps of the prophets, confirming the law which was sent down before him; and we gave him the gospel, containing direction and light; confirming also the law which was given before it, and a direction and admonition unto those who fear God:' AAnd in the footsteps of the prophets caused we Jesus, the son of Mary, to follow, confirming the law which was before him: and we gave him the Evangel with its guidance and light, confirmatory of the preceding Law; a guidance and warning to those who fear God;‚hA114B51C5‚hDthat they who have received the gospel might judge according to what GOD hath revealed therein: and whoso judgeth not according to what GOD hath revealed, they are transgressors.IAnd that the people of the Evangel may judge according to what God hath sent down therein. And whoso will not judge by what God hath sent downsuch are the perverse.‚iA114B52C5AWe 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; ‚i A>And to thee we have sent down the Book of the Koran with truth, confirmatory of previous Scriptures, and their safeguard. Judge therefore between them by what God hath sent down, and follow not their desires by deserting the truth which hath come unto thee. To every one of you have we given a rule and a beaten track.>‚jA114B53C5AQand if GOD had pleased, he had surely made you one people;o but he hath thought fit to give you different laws, that he might try you in that which he hath given you respectively. Therefore strive to excel each other in good works: unto GOD shall ye all return, and then will he declare unto you that concerning which ye have disagreed.QEo i.e., He had given you the same laws, which should have continued in force through all ages, without being abolished or changed by new dispensations; or he could have forced you all to embrace the Mohammedan religion.1 1 Idem.‚jIAnd 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.‚kA114B54C5AqWherefore 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.q‚kAp It is related that certain of the Jewish priests came to Mohammed with a design to entrap him; and having first represented to him that if they acknowledged him for a prophet, the rest of the Jews would certainly follow their example, made this proposalthat if he would give judgment for them in a controversy of moment which they pretended to have with their own people, and which was agreed to be referred to his decision, they would believe him; but this Mohammed absolutely refused to cBEomply with.2 2 Al Beidwi. q Or refuse to be judged by the Korn.3 AXWherefore do thou judge between them, by what God hath sent down, and follow not their wishes! but be on thy guard against them lest they beguile thee from any of those precepts which God hath sent down to thee; and if they turn back, then know thou that for some of their crimes doth God choose to punish them: for truly most men are perverse.X‚lA114B55C5‚lDDo they therefore desire the judgment of the time of ignorance?r but who is better than GOD, to judge between people who reason aright?Er That is, to be judged according to the customs of paganism, which indulge the passions and vicious appetites of mankind: for this, it seems, was demanded by the Jewish tribes of Koreidha and al Nadr.3 3 Idem.IDesire they, therefore, the judgments of the times of(pagan) ignorance? But what better judge can there be than God for those who believe firmly?‚mA114B56C5DO true believers, take not the Jews or Christians for your friends; they are friends the one to the other; but whoso among you taketh them for his friends, he is surely one of them: verily GOD directeth not unjust people.IO Believers! take not the Jews or Christians22 as friends. They are but one another's friends. If any one of you taketh them for his friends, he surely is one of them! God will not guide the evil doers. ]‚m A22 This may refer to proposals made to the Muslims to enter into alliance with the Jews and Christians against the heathen, after the reverse at Ohod. Lane observes (Mod. Egyptians, i. 358) with regard to this precept, that "of the leading features of the character of the Mooslims none is more remarkable than their religious pride. They regard persons of every other faith as the children of perdition; and such the Mooslim is early taught to despise." They are, however, "as remarkable for tB6heir toleration as for their contempt of unbelievers."$‚nA114B57C5AThou 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.‚nAs These were the words of Ebn Obba, who, when Obdah Ebn al Smat publicly renounced the friendship of the infidels, and professed that he took GOD and his apostle for his patrons, said that he was a man apprehensive of the fickleness of fortune, and therefore would not throw off his old friends, who might be of service to him hereafter.1 1 Idem. t To extirpate and banish the Jews; or to detect and punish the hypocrites. ASo shalt thou see the diseased at heart speed away to them, and say, "We fear lest a change of fortune befall us." But haply God will of himself bring about some victory or event of His own ordering: then soon will they repent them of their secret imaginings.‚oA114B58C5DAnd 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.‚oEu These words may be spoken by the Mohammedans either to one another or to the Jews, since these hypocrites had given their oaths to both.2 2 Idem.IThen will the faithful say, "What! are these they who swore, by their most solemn oath, that they were surely with you?" Vain their works; and themselves shall come to ruin.‚pA114B59C5AO 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.‚pAx This is one of those accidents which, it is pretended, were foretold by the Korn long before they came to pass. For in the latter days of Mohammed, and after his death, considerable numbers of the Arabs quitted his religion, and returned to Paganism, Judaism, or Christianity. Al Beidwi reckons them up in the following order. 1. Three companies of Banu Modlaj, seduced by Dhulhamr al Aswad al Ansi, who set up for a prophet in Yaman, and grew very powerful there.3 2. Banu HoneifaB, who followed the famous false prophet Moseilama.4 3. Banu Asad, who acknowledged Toleiha Ebn Khowailed, another Banu Asad, who acknowledged Toleiha Ebn Khowailed, another pretender to divine revelation,5 for their prophet. All these fell off in Mohammeds lifetime. The following, except only the last, apostatized in the reign of Abu Becr. 4. Certain of the tribe of Fezrah, headed by Oyeyma Ebn Hosein. 5. Some of the tribe of Ghatfn, whose leader was Korrah Ebn Salma. 6. Banu ‚pCSoleim, who followed al Fajah Ebn Ad Yall. 7. Banu Yarbu, whose captain was Malec Ebn Noweirah Ebn Kais. 8. Part of the tribe of Tamm, the proselytes of Sajj the daughter of al Mondhar, who gave herself out for a prophetess.6 9. The tribe of Kendah, led by al Ashth Ebn Kais. 10. Banu Becr Ebn al Wayel, in the province of Bahrein, headed by al Hotam Ebn Zeid. And, 11. Some of the tribe of Ghassn, who with their prince Jabalah Ebn al Ayham, renounced Mohammedism in the time oDf Omar, and returned to their former profession of Christianity.7 But as to the persons who fulfilled the other part of this prophecy, by supplying the loss of so many renegades, the commentators are not agreed. Some will have them to be the inhabitants of Yaman, and others the Persians; the authority of Mohammed himself being vouched for both opinions. Others, however, suppose them to be 2,000 of the tribe of al Nakh (who dwelt in Yaman), 5,000 of those of Kendah and Bajlah, and 3,00‚pE.0 of unknown descent,8 who were present at the famous battle of Kadesia, fought in the Khalfat of Omar, and which put an end to the Persian empire.9 3 See the Prelim. Disc. Sect. VIII. 4 See ibid. 5 See Ibid. 6 See ibid. 7 See ibid. Sect I. 8 Vide DHerbel. Bibl. Orient. p. 226. 9 Al Beidwi.FMemorials of the Faithful (within pp. 49-54, Nabl of Qin) http://bahai-library.org/writings/abdulbaha/mf/sec-18.html Memorials of the Faithful (within pp. 159-161, Husayn-Aqay-i-Tabrizi) http://bahai-library.org/writings/abdulbaha/mf/sec-61.htmlGMG: For the Cause of God shall they strive hard; the blame of the blamer shall they not fear. MG: In the Cause of God, the blame of the blamer shall he not fear. ‚p ARO ye who believe! should any of you desert His religion, God will then raise up a people loved by Him, and loving Him, lowly towards the faithful, haughty towards the Infidels. For the cause of God will they contend, and not fear the blame of the blamer. This is the Grace of God! On whom He will He bestoweth it! God is Vast, Omniscient!R‚qA114B60C5DVerily your protector is GOD, and his apostle, and those who believe, who observe the stated times of prayer, and give alms, and who bow down to worship.IVerily, your protector is God and His Apostle, and those who believe, who observe prayer, and pay the alms of obligation, and who bow in worship.‚rA114B61C5DAnd whoso taketh GOD, and his apostle, and the believers for his friends, they are the party of GOD, and they shall be victorious.IAnd whoso take God and His Apostle, and those who believe for friends, they truly are the people of God; they shall have the upper hand.‚sA114B62C5‚sDO 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;A1y This passage was primarily intended to forbid the Moslems entering into a friendship with two hypocrites named Refa Ebn Zeid, and Soweid Ebn al Hareth, who, though they had embraced Mohammedism, yet ridiculed it on all occasions, and were notwithstanding greatly beloved among the prophets followers.1IO ye who believe! take not such of those who have received the Scriptures before you, as scoff and jest at your religion, or the Infidels, for your friends, but fear God if ye are believers:‚tA114B63C5Dnor 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.F‚tA}z These words were added on occasion of a certain Christian, who hearing the Muadhdhin, or crier, in calling to prayers, repeat this part of the usual form, I profess that Mohammed is the apostle of GOD, said aloud, May GOD burn the liar: but a few nights after his own house was accidentally set on fire by a servant, and himself and his family perished in the flames.1 1 Idem.}INor those who when ye call to prayer, make it an object of raillery and derision. This they do because they are a people who understand not.‚uA114B64C5ASay, 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?3‚uA;Kitb-i-qn, part II, paragraph 242, p. 217 http://bahai-library.org/writings/bahaullah/iqan/iq-2.htm Summons of the Lord of Hosts (Sriy-Haykal, paragraph 229) http://bahai-library.org/writings/bahaullah/slh/haykal.html#fnr.25 A Travelers Narrative, p. 69 http://bahai-library.org/writings/abdulbaha/tn/69.html;ASay, O people of the Book! do ye not disavow us only because we believe in God and in what He hath sent down to us, and in what He hath sent down aforetime, and because most of you are doers of ill? BWC: Do ye not disavow us merely because we believe in God, and in what He hath sent down unto us, and in what He had sent down aforetime? EGB: Do ye disavow Us for aught save that We believe in God, and what hath been sent down unto Us, and what was sent down before?‚uISAY:23 O people of the Book! do ye not disavow us only because we believe in God, and in what He hath sent down to us, and in what He hath sent down aforetime, and because most of you are doers of ill?J23 Weil suggests that verses 64-88 were revealed subsequently to contests with the Jews, but before Muhammad had broken with the Christians, i.e. between Hej. 4 and 8.‚vA114B65C5AHSay, Shall I denounce unto you a worse thing than this, as to the reward which ye are to expect with GOD? He whom GOD hath cursed, and with whom he hath been angry, having changed some of them into apes and swine,a and who worship Taght,b they are in the worse condition, and err more widely from the straightness of the path.H‚vAa The former were the Jews of Ailah, who broke the sabbath;2 and the latter those who believed not in the miracle of the table which was let down from heaven to Jesus.3 Some, however, imagine that the Jews of Ailah only are meant in this place, pretending that the young men among them were metamorphosed into apes, and the old men into swine.4 2 See c. 2, p. 8. 3 See towards the end of this chapter 4 Al Beidwi. b See chap. 2, p. 28. A$SAY: Can I announce to you any retribution worse than that which awaiteth them with God? They whom God hath cursed and with whom He hath been angrysome of them hath He changed into apes and swine; and they who worship Thagout are in evil plight, and have gone far astray from the right path!$‚wA114B66C5DWhen 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..‚wIWhen 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.‚xA114B67C5DThou shalt see many of them hastening unto iniquity and malice, and to eat things forbidden;c and woe unto them for what they have done.Ec See before, p. 73.IMany of them shalt thou see hastening together to wickedness and malice, and to eat unlawful things. Shame on them for what they have done!‚yA114B68C5DUnless their doctors and priests forbid them uttering wickedness, and eating things forbidden; woe unto them for what they shall have committed.IHad not their doctors and teachers forbidden their uttering wickedness, and their eating unlawful food, bad indeed would have been their doings!‚zA114B69C5T‚zAThe Jews say, The hand of GOD is tied up.d Their hands shall be tied up,e and they shall be cursed for that which they have said. Nay his hands are both stretched forth; he bestoweth as he pleaseth: that which hath been sent down unto thee from thy LORDf shall increase the transgression and infidelity of many of them; and we have put enmity and hatred between them, until the day of resurrection. So often as they shall kindle a fire for war GOD shall extinguish it;g and they shall set thBNeir minds to act corruptly in the earth, but GOD loveth not the corrupt doers.<‚zAd That is, he is become niggardly and close-fisted. These were the words of Phineas Ebn Azra (another indecent expression of whom, almost to the same purpose, is mentioned elsewhere)5 when the Jews were much impoverished by a dearth, which the commentators will have to be a judgment on them for their rejecting of Mohammed; and the other Jews who heard him, instead of reproving him, expressed their approbation of what he had said.6 5 Cap. 3, p. 51. 6 Al Beidwi. e i.e., They shall bBe punished with want and avarice. The words may also allude to the manner wherein the reprobates shall appear at the last day, having their right hands tied up to their necks;7 which is the proper signification of the Arabic word. 7 See the Prelim. Disc. Sect. IV. f viz., The Korn. g Either by raising feuds and quarrels among themselves, or by granting the victory to the Moslems. Al Beidwi adds, that on the Jews neglecting the true observance of their law, and corrupting their re‚zCligion, GOD has successively delivered them into the hands, first of Bakht Nasr or Nebuchadnezzar, then of Titus the Roman, and afterwards of the Persians, and has now at last subjected them to the Mohammedans.FKitb-i-qn, part II, paragraph 147, p. 136 http://bahai-library.com/writings/bahaullah/iqan/iq-2.htm Summons of the Lord of Hosts (Sriy-Haykal, paragraph 241) http://bahai-library.com/writings/bahaullah/slh/haykal.html#fnr.33GThe hand of God,' say the Jews, 'is chained up.' Chained up be their own hands! And for that which they have said, they were accursed. Nay, outstretched are both His hands! BWC: chained up ‚z A"The hand of God," say the Jews, "is chained up."24 Their own hands shall be chained upand for that which they have said shall they be cursed. Nay! outstretched are both His hands! At His own pleasure does He bestow gifts. That which hath been sent down to thee from thy Lord will surely increase the rebellion and unbelief of many of them; and we have put enmity and hatred between them that shall last till the day of the Resurrection. Oft as they kindle a beacon fire for war shall God quenBhch it! and their aim will be to abet disorder on the earth: but God loveth not the abettors of disorder.VJ24 That is, God has ceased to be bounteous. The Muslims believe that at the day of judgment all the Jews will appear with the right hand tied to the neck.‚{A114B70C5‚{AMoreover if they who have received the scriptures believe, and fear God, we will surely expiate their sins from them, and we will lead them into gardens of pleasure; and if they observe the law, and the gospel, and the other scriptures which have been sent down unto them from their LORD, they shall surely eat of good things both from above them, and from under their feet.h Among them there are people who act uprightly; but how evil is that which many of them do work!EDh That is, they shall enjoy the blessings both of heaven and earth. ABut if the people of the Book believe and have the fear of God, we will surely put away their sins from them, and will bring them into gardens of delight: and if that they observe the law and the Evangel, and what hath been sent down to them from their Lord, they shall surely have their fill of good things from above them and from beneath their feet. Some there are among them who act aright; but many of themhow evil are their doings!=‚{ ‚|A114B71C5DO apostle, publish the whole of that which hath been sent down unto thee from thy LORD: for if thou do not, thou dost not in effect publish any part thereof;i and GOD will defend thee against wicked men;k for GOD directeth not the unbelieving people.Ai That is, if thou do not complete the publication of all thy revelations without exception, thou dost not answer the end for which they were revealed; because the concealing of any part, renders the system of religion which GOD has thought fit to publish to mankind by thy ministry lame and imperfect.1 1 Al Beidwi, Jallaloddin. k Until this verse was revealed, Mohammed entertained a guard of armed men for his security, but on his receiving this assurance of GODS protection, he immeB"diately dismissed them.2 2 Idem.‚|IO Apostle! proclaim all that hath been sent down to thee from thy Lord: for if thou do it not, thou hast not proclaimed His message at all. And God will protect thee from evil men: verily, God guideth not the unbelievers.‚}A114B72C5AfSay, O ye who have received the scriptures, ye are not grounded on anything, until ye observe the law and the gospel and that which hath been sent down unto you from your LORD. That which hath been sent down unto thee from thy LORD will surely increase the transgression and infidelity of many of them: but be not thou solicitous for the unbelieving people.f AKSAY: O people of the Book! ye have no ground to stand on, until ye observe the Law and the Evangel, and that which hath been sent down to you from your Lord.25 The Book which hath been sent down to thee from thy Lord will certainly increase the rebellion and unbelief of many of them; but, be not thou troubled for the unbelievers.K‚}J25 That is, the Koran. The Jew was to retain a faith in the Towrt, or Law; the Christian in the Injil, or Gospel; but both Jews and Christians were to receive the Koran as the complement of both.‚~A114B73C5DVerily they who believe, and those who Judaize, and the Sabians, and the Christians, whoever of them believeth in GOD and the last day, and doth that which is right, there shall come no fear on them, neither shall they be grieved.lEl See chap. 2, p. 8.IVerily, they who believe, and the Jews, and the Sabeites,26 and the Christianswhoever of them believeth in God and in the last day, and doth what is right, on them shall come no fear, neither shall they be put to grief.J"26 See Sura [xci.] ii. 59, p. 344.‚A114B74C5DWe formerly accepted the covenant of the children of Israel, and sent apostles unto them. So often as an apostle came unto them with that which their souls desired not, they accused some of them of imposture, and some of them they killed:=‚IOf old we accepted the covenant of the children of Israel, and sent Apostles to them. Oft as an Apostle came to them with that for which they had no desire, some they treated as liars, and some they slew;27J27 I Thess. ii. 15.‚A114B75C5Dand they imagined that there should be no punishment for those crimes, and they became blind, and deaf.m Then was GOD turned unto them;n afterwards many of them again became blind and deaf; but GOD saw what they did.Em Shutting their eyes and ears against conviction and the remonstrance of the law; as when they worshipped the calf. n i.e., Upon their repentance.IAnd they reckoned that no harm would come of it:but they became blind and deaf! Then was God turned unto them: then many of them again became blind and deaf! but God beheld what they did.‚A114B76C5‚A6They are surely infidels, who say, Verily GOD is Christ the son of Mary; since Christ said, O children of Israel, serve GOD, my LORD and your LORD; whoever shall give a companion unto GOD, GOD shall exclude him from paradise, and his habitation shall be hell fire; and the ungodly shall have none to help them.6 A#Infidels now are they who say, "God is the Messiah, Son of Mary;" for the Messiah said, "O children of Israel! worship God, my Lord and your Lord." Whoever shall join other gods with God, God shall forbid him the Garden, and his abode shall be the Fire; and the wicked shall have no helpers.#‚A114B77C5DThey are certainly infidels, who say, GOD is the third of three:o for there is no GOD, besides one GOD; and if they refrain not from what they say, a painful torment shall surely be inflicted on such of them as are unbelievers.Eo See chap. 4, p. 72.‚FSelections from the Writings of the Bb (2 Excerpts from the Qayymu'l-Asm, Chapter LXI, within pp. 60-61) http://bahai-library.com/writings/bab/swb/4/sec-32.htmlGBWC: the third of threeIThey surely are Infidels who say, "God is the third of three:" for there is no God but one God: and if they refrain not from what they say, a grievous chastisement shall light on such of them as are Infidels.‚A114B78C5DfWill they not therefore be turned unto GOD, and ask pardon of him? since GOD is gracious and merciful.IfWill they not, therefore, be turned unto God, and ask pardon of Him? since God is Forgiving, Merciful!‚A114B79C5AChrist the son of Mary is no more than an apostle; other apostles have preceded him; and his mother was a woman of veracity:p they both ate food.q Behold, how we declare unto them the signs of God's unity; and then behold how they turn aside from the truth.‚Ap Never pretending to partake of the divine nature, or to be the mother of GOD.3 2 Jallaloddin. q Being obliged to support their lives by the same means, and being subject to the same necessities and infirmities as the rest of mankind, and therefore no Gods.1 1 Idem, al Beidwi.IThe Messiah, Son of Mary, is but an Apostle; other Apostles have flourished before him; and his mother was a just28 person: they both ate food.29 Behold! how we make clear to them the signs! then behold how they turn aside!J28 Did not give herself out to be a goddess. Djelal. 29 That is, were human beings, and subject to the usual wants and liabilities of ordinary persons.‚A114B80C5DSay unto them, Will ye worship, besides GOD, that which can cause you neither harm nor profit? GOD is he who heareth and seeth.IjSAY: Will ye worship, beside God, that which can neither hurt nor help? But God! He only Heareth, Knoweth.‚A114B81C5‚ASay, O ye who have received the scriptures, exceed not the just bounds in your religion,r by speaking beside the truth; neither follow the desires of people who have heretofore erred, and who have seduced many, and have gone astray from the straight path.sEr See chap. 4, p. 72. But here the words are principally directed to the Christians. s That is, of their prelates and predecessors, who erred in ascribing divinity to Christ, before the mission of Mohammed.2 2 Idem.ISAY: O people of the Book! outstep not bounds of truth in your religion; neither follow the desires of those who have already gone astray, and who have caused many to go astray, and have themselves gone astray from the evenness of the way.‚A114B82C5‚A#Those among the children of Israel who believe not were cursed by the tongue of David, and of Jesus the son of Mary.t This befell them because they were rebellious and transgressed: they forbade not one another the wickedness which they committed; and woe unto them for what they committed.#Et See before, p. 81, note a. AThose among the children of Israel who believed not were cursed by the tongue of David,30 and of Jesus, Son of Mary. This, because they were rebellious, and became transgressors: they forbade not one another the iniquity which they wrought! detestable are their actions!J*30 See Sura ii. 61, p. 344. Mark viii. 30.‚A114B83C5DThou shalt see many of them take for their friends those who believe not. Woe unto them for what their souls have sent before them,u for that GOD is incensed against them, and they shall remain in torment forever.Eu See chap. 2, p. 11, note r.‚IThou shalt see many of them make friends of the infidels. Evil the actions which their own passions have sent on beforehand; for God is angry with them, and in torment shall they abide for ever:‚A114B84C5DBut, if they had believed in GOD, and the prophet, and that which hath been revealed unto him, they had not taken them for their friends; but many of them are evil-doers.IBut, if they had believed in God, and the Prophet, and the Koran which hath been sent down to him, they had not taken them for their friends; but perverse are most of them.‚A114B85C5AThou shalt surely find the most violent of all men in enmity against the true believers to be the Jews, and the idolaters: and thou shalt surely find those among them to be the most inclinable to entertain friendship for the true believers, who say, We are Christians. This cometh to pass, because there are priests and monks among them; and because they are not elated with pride:x‚Ex Having not that high conceit of themselves, as the Jews have; but being humble and well disposed to receive the truth; qualities, says al Beidwi, which are to be commended even in infidels.F`The Secret of Divine Civilization, p. 26 http://bahai-library.com/writings/abdulbaha/sdc/26.htmlGnMG: Thou shalt certainly find those to be nearest in affection to the believers, who say, `We are Christians.' AKOf all men thou wilt certainly find the Jews, and those who join other gods with God, to be the most intense in hatred of those who believe; and thou shalt certainly find those to be nearest in affection to them who say, "We are Christians." This, because some of them are priests and monks,31 and because they are free from pride.KJ31 Geiger derives both the Arabic words from Syriac terms, and renders elders and clerics, p. 51. But the root of the Arabic word rendered monk is generally said to be rahaba, to fear.‚A114B86C5‚A(VII.) And when they hear that which hath been sent down to the apostle read unto them, thou shalt see their eyes overflow with tears, because of the truth which they perceive therein,y saying, O LORD, we believe; write us down therefore with those who bear witness to the truth,Ay The persons directly intended in this passage were, either Ashama, king of Ethiopia, and several bishops and priests, who, being assembled for that purpose, heard Jaafar Ebn Abi Taleb, who fled to that country in the first flight,3 read the 29th and 30th, and afterwards the 18th and 19th chapters of the Korn; on hearing of which the king and the rest of the company burst into tears, and confessed what was delivered therein to be conformable to truth; that prince himself, in particular,D‚B becoming a proselyte to Mohammedism:4 or else, thirty, or as others say, seventy persons, sent ambassadors to Mohammed by the same king of Ethiopia, to whom the prophet himself read the 36th chapter, entitled Y.S. Whereupon they began to weep, saying, How like is this to that which was revealed unto Jesus! and immediately professed themselves Moslems.5 3 See the Prelim. Disc. Sect. II. 4 Al Beidwi, al Thalabi. Vide Abulfed. Vit. Moham. p. 25, &c. Marracc. Prodr. ad Refut. Alcor. pCBart i. p. 45. 5 Al Beidwi, Jallaloddin. Vide Marracc. ubi sup.IAnd when they hear that which hath been sent down to the Apostle, thou seest their eyes overflow with tears at the truth they recognise therein, saying, "O our Lord! we believe; write us down therefore with those who bear witness to it.‚A114B87C5‚Dand what should hinder us from believing in GOD, and the truth which hath come unto us, and from earnestly desiring that our LORD would introduce us into paradise with the righteous people?IAnd why should we not believe in God, and in the truth which hath come down to us, and crave that our Lord would bring us into Paradise with the Just?"‚A114B88C5ATherefore hath GOD rewarded them, for what they have said, with gardens through which rivers flow; they shall continue therein forever; and this is the reward of the righteous. But they who believe not, and accuse our signs of falsehood, they shall be the companions of hell.ITherefore hath God rewarded them for these their words, with gardens 'neath which the rivers flow; they shall abide therein for ever: this the reward of the righteous! But they who believe not and treat our signs as lies shall be the inmates of Hell-fire.‚A114B89C5‚DO true believers, forbid not the good things which GOD hath allowed you;z but transgress not, for GOD loveth not the transgressors.Az These words were revealed when certain of Mohammeds companions agreed to oblige themselves to continual fasting and watching, and to abstain from women, eating flesh, sleeping on beds, and other lawful enjoyments of life, in imitation of some self-denying Christians; but this the prophet disapproved, declaring that he would have no monks in his religion.1 1 Jallaloddin, al Beidwi.HMemorandum from the Research Department on Monogamy, Sexual Equality, Marital Equality, and the Supreme Tribunal (27 June 1996) http://bahai-library.com/uhj/equality.uhj.htmlIO ye who believe! interdict not the healthful viands which God hath allowed you; go not beyond this limit. God loveth not those who outstep it.32JT32 Comp. Sura [cix.] 1xvi. 2. The date of verses 89-91 is therefore probably Hej. 7.‚A114B90C5a‚DlAnd eat of what GOD hath given you for food that which is lawful and good: and fear GOD, in whom ye believe.IrAnd eat of what God hath given you for food, that which is lawful and wholesome: and fear God, in whom ye believe.‚A114B91C5AGOD will not punish you for an inconsiderate word in your oaths;a but he will punish you for what ye solemnly swear with deliberation. And the expiation of such an oath shall be the feeding of ten poor men with such moderate food as ye feed your own families withal; or to clothe them;b or to free the neck of a true believer from captivity: but he who shall not find wherewith to perform one of these three things shall fast three days.c This is the expiation of your oaths, when ye swear inBiadvertently. Therefore keep your oaths. Thus GOD declareth unto you his signs, that ye may give thanks.W‚Aza See chap. 2, p. 24. b The commentators give us the different opinions of the doctors, as to the quantity of food and clothes to be given in this case; which I think scarce worth transcribing. c That is, three days together, says Abu Hanfa. But this is not observed in practice, being neither explicitly commanded in the Korn, nor ordered in the Sonna.2 2 Al Beidwi.z AGod will not punish you for a mistaken word in your oaths: but he will punish you in regard to an oath taken seriously.33 Its expiation shall be to feed ten poor persons with such middling food as ye feed your own families with, or to clothe them; or to set free a captive. But he who cannot find means, shall fast three days. This is the expiation of your oaths when ye shall have sworn. Keep then your oaths. Thus God maketh his signs clear to you, that ye may give thanks.J33 If you violate it.‚A114B92C5‚DO true believers, surely wine, and lots,d and images,e and divining arrows,f are an abomination of the work of Satan; therefore avoid them that ye may prosper.Ad That is, all inebriating liquors, and games of chance. See the Prelim. Disc. Sect. V. and chap. 2, p. 23. e Al Beidwi and some other commentators expound this of idols; but others, with more probability, of the carved pieces or men, with which the pagan Arabs played at chess, being little figures of men, elephants, horses, and dromedaries; and this is supposed to be the only thing Mohammed disliked in that game: for which reason the Sonnites play with plain pieces of wood or ivory; Bbut the Persians and Indians, who are not so scrupulous, still make use of the carved ones.3 3 Vide Prelim Disc. Sect. V. f See the Prelim. Discourse, Sect. V.FTA Travelers Narrative, p. 73 http://bahai-library.org/writings/abdulbaha/tn/73.html‚IO believers! surely wine and games of chance,34 and statues, and the divining arrows, are an abomination of Satan's work! Avoid them, that ye may prosper.J34 See verse 4. Tradition has expanded the word ansab, so as to include all figures, and hence the strict observers of the letter of the Koran forbid the game of chess. The Persians, however, and Indians generally interpret this verse more liberally.‚A114B93C5ADSatan seeketh to sow dissension and hatred among you, by means of wine and lots, and to divert you from remembering GOD, and from prayer: will ye not therefore abstain from them? Obey GOD, and obey the apostle, and take heed to yourselves: but if ye turn back, know that the duty of our apostle is only to preach publicly.gDEg See ibid. Sect. II. ‚ AIOnly would Satan sow hatred and strife among you, by wine and games of chance, and turn you aside from the remembrance of God, and from prayer: will ye not, therefore, abstain from them? Obey God and obey the Apostle, and be on your guard: but if ye turn back, know that our Apostle is only bound to deliver a plain announcement.I‚A114B94C5A+In those who believe and do good works, it is no sin that they have tasted wine or gaming before they were forbidden; if they fear God, and believe, and do good works, and shall for the future fear God, and believe, and shall persevere to fear him, and to do good;h for GOD loveth those who do good.+A)h The commentators endeavour to excuse the tautology of this passage, by supposing the threefold repetition of fearing and believing refers either to the three parts of time, past, present, and future, or to the threefold duty of man, towards GOD, himself, and his neighbour, &c.4 4 Al Beidwi.) 4‚ ANo blame shall attach to those who believe and do good works, in regard to any food they have taken, in case they fear God and believe, and do the things that are right, and shall still fear God and believe, and shall still fear him, and do good; for God loveth those who do good.‚A114B95C5DO true believers, GOD will surely prove you in offering you plenty of game, which ye may take with your hands or your lances,i that GOD may know who feareth him in secret; but whoever transgresseth after this shall suffer a grievous punishment.‚Ai This temptation or trial was at al Hodeibiya, where Mohammeds men, who had attended him thither with an intent to perform a pilgrimage to the Caaba, and had initiated themselves with the usual rites, were surrounded by so great a number of birds and beasts that they impeded their march; for which unusual accident, some of them concluded that GOD had allowed them to be taken; but this passage was to convince them of the contrary.1 1 Idem, Jallaloddin.IO ye who believe! God will surely make trial of you with such game as ye may take with your hands, or your lances, that God may know who feareth him in secret: and whoever after this transgresseth, shall suffer a grievous chastisement.‚A114B96C5<‚AO true believers, kill no game while ye are on pilgrimage;k whosoever among you shall kill any designedly shall restore the like of what he shall have killed, in domestic animals,l according to the determination of two just persons among you, to be brought as an offering to the Caaba; or in atonement thereof shall feed the poor; or instead thereof shall fast, that he may taste the heinousness of his deed. GOD hath forgiven what is past, but whoever returneth to transgress, GOD will take vB6engeance on him; for GOD is mighty and able to avenge.$u‚Ak Literally, while ye are Mohrims, or have actually initiated yourselves as pilgrims, by putting on the garment worn at that solemnity. Hunting and fowling are hereby absolutely forbidden to persons in this state, though they are allowed to kill certain kinds of noxious animals.2 2 See the Prelim. Disc. Sect. V. l That is, he shall bring an offering to the temple of Mecca, to be slain there and distributed among the poor, of some domestic or tame animal, equal in value to what he shaBmll have killed; as a sheep, for example, in lieu of an antelope, a pigeon for a partridge, &c. And of this value two prudent persons were to be judges. If the offender was not able to do this, he was to give a certain quantity of food to one or more poor men; or, if he could not afford that, to fast a proportionable number of days.3 3 Jallaloddin, al Beidwi[ ‚ AO 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 Bis mighty and vengeance is His. Jr35 This and the two following verses are placed by the commentators in the year of Hudaibiya, as also 98, 99, 100.‚A114B97C5A It is lawful for you to fish in the sea,m and to eat what ye shall catch, as a provision for you and for those who travel; but it is unlawful for you to hunt by land, while ye are performing the rights of pilgrimage;n therefore fear GOD, before whom ye shall be assembled at the last day. ‚A@m This, says Jallaloddin, is to be understood of fish that live altogether in the sea, and not of those that live in the sea and on land both, as crabs, &c. The Turks, who are Hanifites, never eat this sort of fish; but the sect of Malec Ebn Ans, and perhaps some others, make no scruple of it. n See above, note k.@IIt is lawful for you to fish in the sea, and to eat fish, as provision for you and for those who travel; but it is unlawful for you to hunt by land while ye are still on pilgrimage: fear ye God, therefore, before whom ye shall be assembled.‚A114B98C5AyGOD 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. yI‚Ao That is, the place where the practice of their religious ceremonies is chiefly established; where those who are under any apprehension of danger may find a sure asylum, and the merchant certain gain, &c.4 4 Idem. p Al Beidwi understands this of the month of Dhulhajja, wherein the ceremonies of the pilgrimage are performed; but Jallaloddin supposes all the four sacred months are here intended.5 5 See the Prelim Disc. Sect. VII q See before, p. 73. ATGod hath appointed the Caaba,36 the sacred house, to be a station for mankind, and the sacred month, and the offering, and its ornaments. This, that ye may know that God knoweth all that is in the heavens and on the earth, and that God hath knowledge of everything. Know that God is severe in punishing, and that God is Forgiving, Merciful.T ‚ A36 That is, Cube-House. Maison Carre. It is also commonly called the Bait Ullah, House of God. The Caaba is an oblong massive structure 55 ft. in length, 45 in breadth, and the height somewhat greater than the length. At the S.E. corner is the famous Hajar El-Aswad, or Black Stone, according to Lieut. Burton, an undoubted aerolite. It is figured in Mr. Muir's "Life of Mahomet." The Caaba stands in an open parallelogram of about 500 ft. by 530 ft. and is surrounded by colonnades, the pillaBrs 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.‚A114B99C5DnThe duty of our apostle is to preach only;r and GOD knoweth that which ye discover, and that which ye conceal.E'r See the Prelim. Discourse, Sect. II.‚IaThe Apostle is only bound to preach: and God knoweth what ye bring to light, and what ye conceal.‚A114B100C5DSay, Evil and good shall not be equally esteemed of, though the abundance of evil pleaseth thee;s therefore fear GOD, O ye of understanding, that ye may be happy.Es For judgment is to be made of things not from their plenty or scarcity, but from their intrinsic good or bad qualities.6 6 Al Beidwi.ISAY: The evil and the good shall not be valued alike, even though the abundance of evil please thee; therefore fear God, O ye of understanding! that it may be well with you.‚A114B101C5A~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.x‚~At The Arabs continually teasing their prophet with questions, which probably he was not always prepared to answer, they are here ordered to wait, till GOD should think fit to declare his pleasure by some farther revelation; and, to abate their curiosity, they are told, at the same time, that very likely the answers would not be agreeable to their inclinations. Al Beidwi says, that when the pilgrimage was first commanded, Sorka Ebn Malec asked Mohammed whether they were obliged to perfoBerm it every year? To this question the prophet at first turned a deaf ear, but being asked it a second and a third time, he at last said, No; but if I had said yes it would have become a duty, and, if it were a duty, ye would not be able to perform it; therefore give me no trouble as to things wherein I give you none: whereupon this passage was revealed.S ‚ A[O believers! ask us not of things which if they were told might only pain you; but if ye ask of such things when the entire Koran shall have been sent down, they will be declared to you: God will pardon you for this, for God is Forgiving, Gracious. They who were before you, asked concerning such things, and afterwards quickly disbelieved therein[‚A114B102C5DGod hath not ordained anything concerning Bahra, nor Sba, nor Wasla, nor Hmi,u but the unbelievers have invented a lie against GOD: and the greater part of them do not understand.Au These were the names given by the pagan Arabs to certain camels or sheep which were turned loose to feed, and exempted from common services, in some particular cases; having their ears slit, or some other mark, that they might be known; and this they did in honour of their gods.1 Which superstitions are here declared to be no ordinances of God, but the inventions of foolish men. 1 See the Prelim. Disc. Sect. V‚IGod hath not ordained anything on the subject. of Bahira, or Saba, or Wasila, or Hami;37 but the unbelievers have invented this lie against God: and most of them had no understanding. A37 Names given to the sacred animals which were marked and allowed to range for pasture at liberty. The dedicated mother-camel was the Saiba; the Wasila included also goats or ewes; the eleventh female offspring of the camel was Bahira; the dedicated stallion was Hami. These forms of superstition grew up, obviously, from a remote period, out of the intense affection of the Bedouin for his flocks, especially his horses and camels.‚A114B103C5DAnd when it was said unto them, Come unto that which GOD hath revealed, and to the apostle; they answered, That religion which we found our fathers to follow is sufficient for us. What, though their fathers knew nothing and were not rightly directed?^‚IAnd when it was said to them, "Accede to that which God hath sent down, and to the Apostle:" they said, "Sufficient for us is the faith in which we found our fathers." What! though their fathers knew nothing, and had no guidance?‚A114B104C5DO true believers, take care of your souls! He who erreth shall not hurt you, while ye are rightly directed:x unto GOD shall ye all return, and he will tell you that which ye have done.Ex This was revealed when the infidels reproached those who embraced Mohammedism and renounced their old idolatry, that by so doing they arraigned the wisdom of their forefathers.2 2 Al Beidwi.IO believers! take heed to yourselves.38 He who erreth shall not hurt you when ye have the "guidance:" to God shall ye all return, and He will tell you that which ye have done.J38 Lit. on you your souls.‚A114B105C5‚AO true believers, let witnesses be taken between you, when death approaches any of you, at the time of making the testament; let there be two witnesses, just men, from among you;y or two others of a different tribe or faith from yourselves,z if ye be journeying in the earth, and the accident of death befall you. Ye shall shut them both up, after the afternoon prayer,a and they shall swear by GOD, if ye doubt them, and they shall say, We will not sell our evidence for a bribe, although theB person concerned be one who is related to us, neither will we conceal the testimony of GOD, for then should we certainly be of the number of the wicked.‚Ay That is, of your kindred or religion. z They who interpret these words of persons of another religion, say they are abrogated, and that the testimony of such ought not to be received against a Moslem.3 3 Idem. a In case there was any doubt, the witnesses were to be kept apart from company, lest they should be corrupted, till they gave their evidence, which they generally did when the afternoon prayer was over, because that was the time of peoples assembling in public, or, say somBe, because the guardian angels then relieve each other, so that there would be four angels to witness against them if they gave false evidence. But others suppose they might be examined after the hour of any other prayer, when there was a sufficient assembly.4 4 Idem. ‚ AO believers! let there be witnesses between you, when death draweth nigh to any of you, at the time of making the testament; two witnessesjust men from among yourselves, or two others of a different tribe from yourselvesif ye be journeying in the earth, and the calamity of death surprise you. Ye shall shut them both up, after the prayer; and if ye doubt them, they shall swear by God, "We will not take a bribe though the party be of kin to us, neither will we conceal the testimony of God,B) for then we should be among the wicked."‚A114B106C5AhBut if it appear that both have been guilty of iniquity, two others shall stand up in their place, of those who have convicted them of falsehood, the two nearest in blood, and they shall swear by GOD, saying, Verily our testimony is more true than the testimony of these two, neither have we prevaricated; for then should we become of the number of the unjust.h k‚ AbBut if it shall be made clear that both have been guilty of a falsehood, two others of those who have convicted them thereof, the two nearest in blood shall stand up in their place, and they shall swear by God, "Verily our witness is more true than the witness of these two; neither have we advanced anything untrue, for then should we be of the unjust."b‚A114B107C5DThis will be easier, that men may give testimony according to the plain intention thereof, or fear lest a different oath be given, after their oath. Therefore fear GOD, and hearken; for GOD directeth not the unjust people.b‚Ab The occasion of the preceding passage is said to have been this. Tamn al Dri and Addi Ebn Yzid, both Christians, took a journey into Syria to trade, in company with Bodeil, the freed man of Amru Ebn al As, who was a Moslem. When they came to Damascus, Bodeil fell sick, and died, having first wrote down a list of his effects on a piece of paper, which he hid in his baggage, without acquainting his companions with it, and desired them only to deliver what he had to his friends of theB tribe of Sahm. The survivors, however, searching among his goods, found a vessel of silver of considerable weight, and inlaid with gold, which they concealed, and on their return delivered the rest to the deceaseds relations, who, finding the list of Bodeils writing, demanded the vessel of silver of them, but they denied it; and the affair being brought before Mohammed, these words, viz., O true believers, take witnesses, &c., were revealed, and he ordered them to be sworn at the pulpi‚Ct in the mosque, just as afternoon prayer was over, and on their making oath that they knew nothing of the plate demanded, dismissed them. But afterwards, the vessel being found in their hands, the Sahmites, suspecting it was Bodeils, charged them with it, and they confessed it was his, but insisted that they had bought it of him, and that they had not produced it because they had no proof of the bargain. Upon this they went again before Mohammed, to whom these words, And if it appear, D&c., were revealed; and thereupon Amru Ebn al As and al Motalleb Ebn Abi Refa, both of the tribe of Sahm, stood up, and were sworn against them; and judgment was given accordingly.1 1 Al Beidwi.IThus will it be easier for men to bear a true39 witness, or fear lest after their oath another oath be given. Therefore fear God and hearken; for God guideth not the perverse.J939 Lit. upon its face, i.e. according to its plain scope.‚A114B108C5‚DOn a certain dayc shall GOD assemble the apostles, and shall say unto them, What answer was returned you, when ye preached unto the people to whom ye were sent? They shall answer, We have no knowledge, but thou art the knower of secrets.dA3c That is, on the day of judgment. d That is, we are ignorant whether our proselytes were sincere, or whether they apostatized after our deaths; but thou well knowest, not only what answer they gave us, but the secrets of their hearts, and whether they have since continued firm in their religion or not.3IOne day will God assemble the Apostles, and say, "What reply was made to you?" They shall say, "We have no knowledge, but Thou art the Knower of Secrets."‚A114B109C5DWhen GOD shall say, O Jesus son of Mary, remember my favor towards thee, and towards thy mother; when I strengthened thee with the holy spirit,e that thou shouldest speak unto men in the cradle, and when thou wast grown up;f‚E2e See chapter 2, p. 10. f See chapter 3, p. 37.IWhen He shall say: O Jesus! Son of Mary! call to mind my favour upon thee and upon thy mother, when I strengthened thee with the Holy Spirit, that thou shouldest speak40 to men alike in the cradle, and when grown up;J40 See Evang. Infant. c. 1, Invenimus in libro Josephi Pontificis qui vixit tempore Christi, Jesum locutum esse, et quidem cum in cunis jaceret, etc. The date of verse 108 to the end is uncertain.‚A114B110C5Aand when I taught thee the scripture, and wisdom and the law, and the gospel: and when thou didst create of clay as it were the figure of a bird, by my permission, and didst breathe thereon, and it became a bird, by my permission, and thou didst heal one blind from his birth, and the leper, by my permission;g and when thou didst bring forth the dead from their graves by my permission; and when I withheld the children of Israel from killing thee,h when thou hadst come unto them with evident‚BW miracles, and such of them as believed not said, This is nothing but manifest sorcery.EE!g See ibid. h See ibid. p. 38. AAnd when I taught thee the Scripture, and Wisdom, and the Law, and the Evangel: and thou didst create of clay, as it were, the figure of a bird, by my leave, and didst breathe into it, and by my leave it became a bird; and thou didst heal the blind and the leper, by my leave; and when, by my leave, thou didst bring forth the dead; and when I withheld the children of Israel from thee, when thou hadst come to them with clear tokens: and such of them as believed not said, "This is nought but Bplain sorcery;"41J41 Precisely the same expression is applied to our Lord in the Arabic Evang. Infanti, c. 36 at the end, which also relates the story of the Birds.‚A114B111C5DAnd when I commanded the apostles of Jesus saying, Believe in me, and in my messenger; they answered, We do believe; and do thou bear witness that we are resigned unto thee.E‚IAnd when I revealed unto the Apostles, "Believe on me and on my Sent One," they said, "We believe; and bear thou witness that we are Muslims."‚A114B112C5DRemember when the apostles said, O Jesus son of Mary, is thy LORD able to cause a table to descend unto us from heaven?i He answered, Fear GOD, if ye be true believers.Ai This miracle is thus related by the commentators. Jesus having, at the request of his followers, asked it of God, a red table immediately descended, in their sight, between two clouds, and was set before them; whereupon he rose up, and having made the ablution, prayed, and then took off the cloth which covered the table, saying, In the name of GOD, the best provider of food. What the provisions were with which this table was furnished is a matter wherein the expositors are not agreed.‚B One will have them to be nine cakes of bread and nine fishes; another bread and flesh; another, all sorts of food, except flesh; another all sorts of food, except bread and flesh; another, all except bread and fish; another, one fish, which had the taste of all manner of food; and another, fruits of paradise; but the most received tradition is that when the table was uncovered, there appeared a fish ready dressed, without scales or prickly fins, dropping with fat, having salt placed at iCts 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 m‚Den 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 MohammedanE writers are of opinion that this table did not really descend, but that it was only a parable; but most think the words of the Korn are plain to the contrary. A further tradition is, that several men were changed into swine for disbelieving this miracle, and attributing it to magic art; or, as others pretend, for stealing some of the victuals from off it.1 Several other fabulous circumstances are also told, which are scarce worth transcribing.2 Idem, al Thalabi. 2 Vide Marracc. in Al‚Fc. p. 238, &c. IRemember when the Apostles42 said"O Jesus, Son of Mary! is thy Lord able to send down a furnished TABLE to us out of Heaven?" He said"Fear God if ye be believers." A42 Ar. El-hawariyin, a different word from that used for Jesus, Hud, Saleh, and the other apostles par excellence. The root of the word is the thiopic hawyra, to go, send; hence the Church is called in thiopic the Beth chrestyan ant hawariyat, i.e. Apostolic. See, however, the note on Thilo's Cod. Apoc. p. 152, who derives from the root hur, to be white, pure; hence, friends, helpers.‚A114B113C5DThey said, We desire to eat thereof, and that our hearts may rest at ease, and that we may know that thou hast told us the truth, and that we may be witnesses thereof.IThey said"We desire to eat therefrom, and to have our hearts assured; and to know that thou hast indeed spoken truth to us, and to be witnesses thereof."‚A114B114C5‚AJesus the son of Mary said, O GOD our LORD, cause a table to descend unto us from heaven, that the day of its descent may become a festival dayk unto us, unto the first of us, and unto the last of us, and a sign from thee; and do thou provide food for us, for thou art the best provider.A>k Some say the table descended on a Sunday, which was the reason of the Christians observing that day as sacred. Others pretend this day is still kept among them as a very great festival; and it seems as if the story had its rise from an imperfect notion of Christs last supper and the institution of the Eucharist.>FcKitb-i-qn, part I, paragraph 22, p. 23 http://bahai-library.com/writings/bahaullah/iqan/iq-1.htmG/Lord, send down upon us Thy bread from heaven.  ‚IJesus, Son of Mary, said"O God, our Lord! send down a table to us out of Heaven, that it may become a recurring festival to us, to the first of us and to the last of us, and a sign from thee; and do thou nourish us, for thou art the best of nourishers."‚A114B115C5DGOD said, Verily I will cause it to descend unto you; but whoever among you shall disbelieve hereafter, I will surely punish him with a punishment, wherewith I will not punish any other creature.IAnd God saidVerily, I will cause it to descend unto you; but whoever among you after that shall disbelieve, I will surely chastise him with a chastisement, wherewith I will not chastise any other creature.43JH43 Comp. 1 Cor. xi. 27, sqq.Muhammad obviously refers to the Eucharist.‚A114B116C5&‚A~And when GOD shall say unto Jesus, at the last day, O Jesus son of Mary, hast thou said unto men, Take me and my mother for two gods, beside GOD? He shall answer, Praise be unto thee! it is not for me to say that which I ought not; if I had said so, thou wouldest surely have known it: thou knowest what is in me, but I know not what is in thee; for thou art the knower of secrets.~ ArAnd when God shall say"O Jesus, Son of Mary: hast thou said unto mankind'Take me and my mother as two Gods, beside God?"' He shall say"Glory be unto Thee! it is not for me to say that which I know to be not the truth; had I said that, verily thou wouldest have known it: Thou knowest what is in me, but I know not what is in Thee; for Thou well knowest things unseen!r‚A114B117C5‚A#I have not spoken to them any other than what thou didst command me; namely, Worship GOD, my LORD and your LORD: and I was a witness of their actions while I staid among them; but since thou hast taken me to thyself,l thou hast been the watcher over them; for thou art witness of all things.#Ai Or, since thou hast caused me to die: but as it is a dispute among the Mohammedans whether Christ actually died or not, before his assumption,3 and the original may be translated either way, I have chosen the former expression, which leaves the matter undecided. 3 See cap. 3, p. 38. A"I spake not to them aught but that which thou didst bid me'Worship God, my Lord and your Lord;' and I was a witness of their actions while I stayed among them; but since thou hast taken me to Thyself, Thou hast Thyself watched them, and Thou art witness of all things:‚A114B118C5‚DfIf thou punish them, they are surely thy servants; and if thou forgive them, thou art mighty and wise.Iw"If Thou punish them, they are Thy servants, and if Thou forgive them. . . .44 Thou, verily, art the Mighty, the Wise!"J,44 Thou hast a right to do so as their Lord.‚A114B119C5AGOD will say, This day shall their veracity be of advantage unto those who speak truth; they shall have gardens wherein rivers flow, they shall remain therein forever: GOD hath been well pleased in them, and they have been well pleased in him. This shall be great felicity.IGod will sayThis day shall their truth advantage the truthful. Gardens shall they have 'neath which the rivers flow, and remain therein for ever: God is well pleased with them and they with Him. This shall be the great bliss.‚A114B120C5DfUnto GOD belongeth the kingdom of heaven and of earth, and of whatever therein is; and he is almighty.‚IUnto God belongeth the sovereignty of the Heavens and of the Earth, and of all that they contain; and He hath power over all things.‚A89B0C6‚A89B0C6‚A89B0C6D CHAPTER VI.ISURA VI.CATTLE [LXXXIX.]‚A89B0C6D&ENTITLED, CATTLE;m REVEALED AT MECCA.nEm This chapter is so entitled, because some superstitious customs of the Meccans, as to certain cattle, are therein incidentally mentioned. n Except only six verses, or, say others, three verses, which are taken notice of in the notes.IMECCA.165 Verses‚A89B0C6D%IN THE NAME OF THE MOST MERCIFUL GOD.I3In the Name of God, the Compassionate, the Merciful‚A89B1C6DPRAISE be unto GOD, who hath created the heavens and the earth, and hath ordained the darkness and the light; nevertheless they who believe not in the LORD equalize other gods with him.IPRAISE be to God, who hath created the Heavens and the Earth, and ordained the darkness and the light! Yet unto their Lord do the infidels give peers!‚A89B2C6‚DIt is he who hath created you of clay; and then decreed the term of your lives; and the prefixed term is with him:o yet do ye doubt thereof.Eo By the last term some understand the time of the resurrection. Others think that by the first term is intended the space between creation and death, and by the latter, that between death and the resurrection.IHe it is who created you of clay then decreed the term of your life: and with Him is another prefixed term for the resurrection. Yet have ye doubts thereof!‚A89B3C6DsHe is GOD in heaven and in earth; he knoweth what ye keep secret, and what ye publish, and knoweth what ye deserve.I|And He is God in the Heavens and on the Earth! He knoweth your secrets and your disclosures! and He knoweth what ye deserve.‚A89B4C6D^There came not unto them any sign, of the signs of their LORD, but they retired from the same;IhNever did one single sign from among the signs of their Lord come to them, but they turned away from it;‚A89B5C6‚Dand they have gainsaid the truth, after that it hath come unto them: but a message shall come unto them, concerning that which they have mocked at.pEp That is, they shall be convinced of the truth which they have made a jest of, when they see the punishment which they shall suffer for so doing, both in this world and the next; or when they shall see the glorious success of Mohammedism.IAnd now, after it hath reached them, have they treated the truth itself as a lie. But in the end, a message as to that which they have mocked, shall reach them.‚A89B6C6AYDo they not consider how many generations we have destroyed before them? We had established them in the earth in a manner wherein we have not established you;q we sent the heaven to rain abundantly upon them, and we gave them rivers which flowed under their feet: yet we destroyed them in their sins, and raised up other generations after them.Y‚Aq i.e., We had blessed them with greater power and length of prosperity than we have granted you, O men of Mecca.1 Mohammed seems here to mean the ancient and potent tribes of Ad and Thamd, &c.2 1 Al Beidwi. 2 See the Prelim. Disc. Sect. I. p. 5, &c. ADSee they not how many generations we have destroyed before them? We had settled them on the earth as we have not settled you, and we sent down the very heavens upon them in copious rains, and we made the rivers to flow beneath their feet: yet we destroyed them in their sins, and raised up other generations to succeed them.D‚A89B7C6DAlthough we had caused to descend unto thee a book written on paper, and they had handled it with their hands, the unbelievers had surely said, This is no other than manifest sorcery.FfKitb-i-qn, part II, paragraph 244, p. 219 http://bahai-library.com/writings/bahaullah/iqan/iq-2.htmt‚GAnd had We sent down unto Thee a Book written on parchment, and they had touched it with their hands, the infidels would surely have said 'This is naught but palpable sorcery.' IAnd had we sent down to thee a Book written on parchment, and they had touched it with their hands, the infidels had surely said, "This is nought but plain sorcery."‚A89B8C6DThey said, Unless an angel be sent down unto him, we will not believe. But if we had sent down an angel, verily the matter had ben decreed,r and they should not have been borne with, by having time granted them to repent.Ar That is to say, As they would not have believed, even if an angel had descended to them from heaven, GOD has shown his mercy in not complying with their demands; for if he had, they would have suffered immediate condemnation, and would have been allowed no time for repentance.‚IThey say, too, "Unless an angel be sent down to him. . . ." But if we had sent down an angel, their judgment would have come on them at once,1 and they would have had no respite:J1 Lit. their affair would have been decided. In that case there would no longer have been an opportunity for the warnings of the prophets and for repentance, but the angels would at once have executed the divine judgments.‚A89B9C6DAnd if we had appointed an angel for our messenger, we should have sent him in the form of a man,s and have clothed him before them, as they are clothed.Es As Gabriel generally appeared to Mahommed; who, though a prophet, was not able to bear the sight of him when he appeared in his proper form, much less would others be able to support it.IAnd if we had appointed an angel, we should certainly have appointed one in the form of a man, and we should have clothed him before them in garments like their own.2J2 See Sura xli. 13, p. 193.‚A89B10C6‚DOther apostles have been laughed to scorn before thee, but the judgment which they made a jest of encompassed those who laughed them to scorn.FSelections from the Writings of the Bb (2 Excerpts from the Qayymu'l-Asm, Chapter LXXXVII, 68) http://bahai-library.com/writings/bab/swb/4/sec-44.htmlG@BWC: Truly other apostles have been laughed to scorn before TheeIMoreover, apostles before thee have been laughed to scorn: but that which they laughed to scorn encompassed the mockers among them!‚A89B11C6DmSay, Go through the earth, and behold what hath been the end of those, who accused our prophets of imposture.I]SAY: Go through the land: then see what hath been the end of those who treated them as liars.‚A89B12C6‚A Say, Unto whom belongeth whatsoever is in heaven and earth? Say, Unto GOD, He hath prescribed unto himself mercy. He will surely gather you together on the day of resurrection; there is no doubt of it. They who destroy their own souls are those who will not believe. ASAY: Whose is all that is in the Heavens and the Earth? SAY: God's. He had imposed mercy on Himself as a law. He will surely assemble you on the Resurrection day; there is no doubt of it. They who are the authors of their own ruin, are they who will not believe.‚A89B13C6D\Unto him is owing whatsoever happeneth by night or by day; it is he who heareth and knoweth.I`His, whatsoever hath its dwelling in the night and in the day! and He, the Hearing, the Knowing!‚A89B14C6‚ASay, Shall I take any other protector than GOD, the creator of heaven and earth, who feedeth all and is not fed by any? Say, Verily I am commanded to be the first who professeth Islm,t and it was said unto me, Thou shalt by no means be one of the idolaters.E4t That is, the first of my nation.1 1 Al Beidwi. A SAY: Other than God shall I take as Lord, maker of the Heavens and of the Earth, who nourisheth all, and of none is nourished? SAY: Verily, I am bidden to be the first of those who surrender them to God (profess Islam): and, be not thou of those who join gods with God. ‚A89B15C6DWSay, Verily I fear, if I should rebel against my LORD, the punishment of the great day:IUSAY: Verily, I fear, should I rebel against my Lord, the punishment of the great day.‚A89B16C6Dwfrom whomsoever it shall be averted on that day, God will have been merciful unto him; this will be manifest salvation.‚ItFrom whomsoever it shall be averted on that day, He will have had mercy on him: and this will be the manifest bliss.‚A89B17C6DIf GOD afflict thee with any hurt, there is none who can take it off from thee, except himself; but if he cause good to befall thee, he is almighty;FTA Travelers Narrative, p. 55 http://bahai-library.org/writings/abdulbaha/tn/55.htmlGLEGB: if God toucheth thee with a hurt there is no dispeller thereof save HimIIf God touch thee with trouble, none can take it off but He: and if He visit thee with goodit is He whose power is over all things;‚A89B18C6DEhe is the supreme Lord over his servants, and he is wise and knowing.IKAnd He is the Supreme over his servants; and He is the Wise, the Cognisant!‚A89B19C6‚ASay, What thing is the strongest in bearing testimony?u Say, GOD; he is witness between me and you. And this Koran was revealed unto me, that I should admonish you thereby, and also those unto whom it shall reach. Do ye really profess that there are other gods together with GOD? Say, I do not profess this. Say, Verily he is one GOD; and I am guiltless of what ye associate with him.A=u This passage was revealed when the Koreish told Mohammed that they had asked the Jews and Christians concerning him, who assured them they found no mention or description of him in their books of scripture, Therefore, said they, who bears witness to thee, that thou art the apostle of GOD?2 2 Idem, Jallaloddin.=  ‚ AlSAY: What thing is weightiest in bearing witness? SAY: God is witness between me and you; and this Koran hath been revealed to me that I should warn you by it, and all whom it shall reach. What! will ye really bear witness that there are other gods with God? SAY: I bear no such witness. SAY: Verily, He is one God, and truly am guiltless of what ye join with Him.l‚A89B20C6DThey unto whom we have given the scripture know our apostle, even as they know their own children;x but they who destroy their own souls will not believe.Ex See chapter 2, p. 16.IThey to whom we have given the Book, recognise him (Muhammad) as they do their own children:3 but they who are the authors of their own perdition are they who will not believe.J3 See Sura [xc.] xiii. 36.‚A89B21C6DWho is more unjust than he who inventeth a lie against GOD,y or chargeth his signs with imposture? Surely, the unjust shall not prosper. ‚Eey Saying the angels are the daughters of GOD, and intercessors for us with him, &c.3 3 Al Beidwi.IAnd who more wicked than he who inventeth a lie concerning God, or who treateth our signs as lies? Verily those wicked ones shall not prosper.4 A"4 This denunciation is repeated in eleven other passages of the Koran, and coupled with the known reverence of the early Muslims for what they considered as the word of God, must have greatly tended to secure the revelations of the Prophet from being in any way tampered with and corrupted."‚A89B22C6DAnd on the day of resurrection we will assemble them all; then will we say unto those who associated others with God, Where are your companions,z whom ye imagined to be those of God?E#z i.e., Your idols and false gods.IAnd on "the Day" we will gather them all together: then will we say to those who joined gods with God, "Where are those companion-gods of yours, as ye supposed them?"‚A89B23C6  @‚DkBut they shall have no other excuse, than that they shall say, by GOD our LORD, we have not been idolaters.IgThen shall they find no other excuse than to say, "By God our Lord! we joined not companions with Him."‚A89B24C6DBehold, how they lie against themselves, and what they have blasphemously imagined to be the companion of God flieth from them.aEga That is, their imaginary deities prove to be nothing, and disappear like vain phantoms and chimeras.IXBehold! how they lie against themselvesand the gods of their own inventing desert them!‚A89B25C6  *‚AThere is of them who hearkeneth unto thee when thou readest the Korn;b but we have cast veils over their hearts, that they should not understand it, and a deafness in their ears: and though they should see all kinds of signs, they will not believe therein; and their infidelity will arrive to that height that they will even come unto thee, to dispute with thee. The unbelievers will say, This is nothing but silly fables of ancient times.ALb The persons here meant were Abu Sofin, al Wald, al Nodar, Otha, Abu Jahl, and their comrades, who went to hear Mohammed repeat some of the Korn; and Nodar being asked what he said, answered, with an oath, that he knew not, only that he moved his tongue, and told a parcel of foolish stories, as he had done to them.4 4 Idem.L   ‚ AcSome among them hearken unto thee: but we have cast veils over their hearts that they should not understand the Koran, and a weight into their ears: and though they should see all kinds of signs, they will refuse all faith in them, until when they come to thee, to dispute with thee, the infidels say, "Verily, this is nothing but fables of the ancients."c‚A89B26C6DAnd they will forbid others from believing therein, and will retire afar off from it; but they will destroy their own souls only, and they are not sensible thereof.IsAnd they will forbid it, and depart from it:but they are only the authors of their own perdition, and know it not.‚A89B27C6DIf thou didst see when they shall be set over the fire of hell! and they shall say, Would to GOD we might be sent back into the world; we would not charge the signs of our LORD with imposture, and we would become true believers: ‚IIf thou couldst see when they shall be set over the fire, and shall say, "Oh! would we might be sent back! we would not treat the signs of our Lord as lies! we would be of the believers."‚A89B28C6Dnay, but that is become manifest unto them, which they formerly concealed;c and though they should be sent back into the world, they would surely return to that which was forbidden them; and they are surely liars.Ec Their hypocrisy and vile actions; nor does their promise proceed from any sincere intention of amendment, but from the anguish and misery of their condition.5 5 Idem.IAye! that hath become clear5 to them which they before concealed; but though they should return, they would surely go back to that which was forbidden them; for they are surely liars!J\5 They are self-convicted of their own hypocrisy and of the hollowness of their professions.‚A89B29C6D^And they said, There is no other life than our present life; neither shall we be raised again.m‚I ‚I‚B‚D‚ A‚I‚AB‚I‚AJ‚D‚D‚F‚E‚I‚ ‚A F!‚I"‚D#‚I$‚E%‚I&‚D'‚I(‚ A)‚D*‚A+‚A, A-‚ A.‚D/‚A0C1E2 A3‚D4‚A5C6E7ƒD8ƒE9ƒD:ƒ@;ƒE<ƒ D=ƒ @>B? A@ƒ AAƒABCCƒADƒDEƒIFƒAGƒDHIIƒEJAKƒILƒDMƒ ANƒIOƒ!DPƒ"AQƒ$ARƒ%ASƒ&ITƒ)AUƒ*IVƒ,AWAXƒ-IYƒ.AZƒ/A[ƒ1D\ƒ2A]B_^ƒ4A`ƒ5Eaƒ7Ibƒ:Icƒ; Ad Beƒ< Afƒ=Agƒ>Ehƒ@AiBjƒBAkƒC ‚I`And they say, "There is no other than our life in this world, neither shall we be raised again."‚A89B30C6ABut if thou couldest see, when they shall be set before their LORD!d He shall say unto them, Is not this in truth come to pass? They shall answer, Yea, by our LORD. God shall say, Taste therefore the punishment due unto you, for that ye have disbelieved.Ed viz., In order for judgment.IBut if thou couldest see when they shall be set before their Lord! He shall say to them, "Is not this it6 in truth?" They shall say, "Yea, by our Lord!" "Taste then," saith He, "the torment, for that ye believed not!"J6 The Resurrection, etc.‚A89B31C6A;They are lost who reject as a falsehood the meeting of GOD in the next life, until the houre cometh suddenly upon them. Then will they say, Alas! for that we have behaved ourselves negligently in our lifetime; and they shall carry their burdens on their backs;f will it not be evil which they shall be loaden with?‚;Ae The last day is here called the hour, as it is in scripture;6 and the preceding expression of meeting GOD on that day is also agreeable to the same.7 6 1 John v. 25, &c. 7 1 Thess. iv. 17. f When an infidel comes forth from his grave, says Jallaloddin, his works shall be represented to him under the ugliest form that ever he beheld, having a most deformed countenance, a filthy smell, and a disagreeable voice; so that he shall cry out, GOD defend me from thee, what art thou? I nevP‚Ber saw anything more detestable! To which the figure will answer, Why dost thou wonder at my ugliness? I am thy evil works;1 thou didst ride upon me while thou wast in the world; but now will I ride upon thee, and thou shalt carry me. and immediately it shall get upon him; and whatever he shall meet shall terrify him, and say, Hail, thou enemy of God, thou art he who was meant by (these words of the Korn), and they shall carry their burdens, &c.2 1 See Miltons Paradise Lost, bk. ii C' v. 737, &c. 2 See also cap. 3, p. 48. ALost are they who deny the meeting with God until "the Hour" cometh suddenly upon them! Then will they say, "Oh, our sighs for past negligence of this hour!" and they shall bear their burdens on their back! Will not that be evil with which they shall be burdened?‚A89B32C6‚DThis present life is no other than a play and a vain amusement; but surely the future mansion shall be better for those who fear God: will they not therefore understand?IThe life in this world is but a play and pastime; and better surely for men of godly fear will be the future mansion! Will ye not then comprehend?‚A89B33C6DNow we know that what they speak grieveth thee: yet they do not accuse thee of falsehood; but the ungodly contradict the signs of GOD.gAmg That is, it is not thou but GOD whom they injure by their impious gainsaying of what has been revealed to thee. It is said that Abu Jahl once told Mohammed that they did not accuse him of falsehood, because he was known to be a man of veracity, but only they did not believe the revelations which he brought them; which occasioned this passage.3 3 Al Beidwi.mINow know we that what they speak vexeth thee:7 But it is not merely thee whom they charge with falsehood, but the ungodly gainsay the signs of God. ‚ AC7 Abu Jahl had said: "Muhammad speaks truth, and he never said a falsehood; but, if the Banu Chosai, who enjoy already the offices of bearing the standard, of providing the pilgrims with water, and of keeping the keys of the Kaaba, should also obtain the Prophetship, what would remain for the other Koreisch." Kashaf in 1.C‚A89B34C6A1And apostles before thee have been accounted liars: but they patiently bore their being accounted liars, and their being vexed, until our help came unto them; for there is none who can change the words of GOD: and thou hast received some information concerning those who have been formerly sent from him.h1A h i.e., Thou has been acquainted with the stories of several of the preceding prophets; what persecutions they suffered from those to whom they were sent, and in what manner GOD supported them and punished their enemies, according to his unalterable promise.4 4 Idem. ‚IBefore thee have apostles already been charged with falsehood: but they bore the charge and the wrong with constancy, till our help came to them;for none can change the words of God. But this history of His Sent Ones hath already reached thee.‚A89B35C6AIf their aversion to thy admonitions be grievous unto thee, if thou canst seek out a den whereby thou mayest venetrate into the inward parts of the earth, or a ladder by which thou mayest ascend into heaven, that thou mayest show them a sign, do so, but thy search will be fruitless; for if GOD pleased he would bring them all to the true direction: be not therefore one of the ignorant.Ei In this passage Mohammed is reproved for his impatience in not bearing with the obstinacy of his countrymen, and for his indiscreet desire of effecting what GOD hath not decreed, namely, the conversion and salvation of all men.5 5 Idem.C‚A;Kitb-i-qn, part II, paragraph 116, p. 110 http://bahai-library.org/writings/bahaullah/iqan/iq-2.htm Summons of the Lord of Hosts (Sriy-Haykal, paragraph 244) http://bahai-library.org/writings/bahaullah/slh/haykal.html#fnr.37 A Travelers Narrative, p. 74 http://bahai-library.org/writings/abdulbaha/tn/74.html;ABut if their opposition be grievous to Thee--if Thou canst, seek out an opening into the earth or a ladder into heaven. BWC: But if their opposition be grievous to Thee -- if Thou canst, seek out an opening into the earth or a ladder into heaven and bring to them a sign; yet if God wished, He could gather them unto true guidance; be Thou not, then, of the ignorant. EGB: And if their aversion be grievous unto thee, then, if thou art able to seek out a hole down into the earth, or a ladde‚Br up into the sky, that thou mayest show them a sign--[do so]: but if God pleased He would assuredly bring them all to the true guidance: be not therefore one of the ignorant. A.But if their estrangement be grievous to thee, and if thou art able to seek out an opening into the earth or a ladder into Heaven,8 that thou mightest bring them a sign. . . . Yes! But if God pleased, He would surely bring them, one and all, to the guidance! therefore be not thou one of the ignorant..J8 See Sura lii. 38, p. 65. These passages may allude to the ladder set up in a tower by Wacih ben Salamah, one of the ancient doorkeepers of the Caaba, by which he professed to mount up to God and receive divine Oracles. Freyt. Einl. p. 371.‚A89B36C6DHe will give a favorable answer unto those only who shall hearken with attention: and GOD will raise the dead; then unto him shall they return.Z‚ITo those only who shall lend an ear will He make answer: as for the dead, God will raise them up; then unto Him shall they return.‚A89B37C6DThe infidels say, Unless some sign be sent down unto him from his LORD, we will not believe: answer, Verily GOD is able to send down a sign: but the greater part of them know it not.kEk Being both ignorant of GODS almighty power, and of the consequence of what they ask, which might prove their utter destruction.IThey say, "Unless a sign be sent down to him from his Lord. . . ." SAY: Verily, God is able to send down a sign; but the greater part of them know it not.‚A89B38C6DThere 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‚Al Being created and preserved by the same omnipotence and providence as ye are. m That is, in the preserved table, wherein GODS decrees are written, and all things which come to pass in this world, as well the most minute as the more momentous, are exactly registered.6 6 See the Prelim. Disc. Sect. IV. n For, according to the Mohammedan belief, the irrational animals will also be restored to life at the resurrection, that they may be brought to judgment, and have vengeance taken onBV them for the injuries they did one another while in this world.7 7 See ibid. p. 67.DINo kind of beast is there on earth nor fowl that flieth with its wings, but is a folk9 like you: nothing have we passed over in the Book:10 then unto their Lord shall they be gathered.‚J9 A community. Comp. Prov. xxx. 25, 26. Animals as well as mankind are under the control of God, are held within the limits of his decrees, are accountable to him, and will stand before him in the judgment. 10 Of the Eternal decrees.‚A89B39C6DThey who accuse our signs of falsehood are deaf and dumb, walking in darkness: GOD will lead into error whom he pleaseth, and whom he pleaseth he will put in the right way.IThey who gainsay our signs are deaf, and dumb, in darkness: God will mislead whom He pleaseth, and whom He pleaseth He will place upon the straight path.‚A89B40C6DSay, What think ye? if the punishment of GOD come upon you, or the hour of the resurrection come upon you, will ye call upon any other than GOD, if ye speak truth?ISAY: What think ye? If the punishment of God were to come upon you, or "the Hour" were to come upon you, will ye cry to any other than God? Tell me, if ye speak the truth?‚A89B41C6‚Dyea, him shall ye call upon, and he shall free you from that which ye shall ask him to deliver you from, if he pleaseth; and ye shall forget that which ye associated with him.oA!o That is, ye shall then forsake your false gods, when ye shall be effectually convinced that GOD alone is able to deliver you from eternal punishment. But others rather think that this forgetting will be the effect of the distress and terror which they will then be in.8 8 Al Beidwi.!IYes! to Him will ye cry: and if He please He will deliver you from that ye shall cry to Him to avert, and ye shall forget the partners ye joined with Him.‚A89B42C6DWe have already sent messengers unto sundry nations before thee, and we afflicted them with trouble and adversity that they might humble themselves:IAlready have we sent apostles to nations that were before thee, and we laid hold on them with troubles and with straits in order that they might humble themselves:‚A89B43C6|‚Dyet when the affliction which we sent came upon them, they did not humble themselves; but their hearts became hardened, and Satan prepared for them that which they committed.IYet, when our trouble came upon them, they did not humble themselves; but their hearts were hardened, and Satan pre-arranged for them11 their course of conduct.J)11 Or, embellished, made it fair-seeming.‚A89B44C6AAnd when they had forgotten that concerning which they had been admonished, we opened unto them the gates of all things;p until, while they were rejoicing for that which had been given them, we suddenly laid hold on them, and behold, they were seized with despair;Ep That is, we gave them all manner of plenty; that since they took no warning by their afflictions, their prosperity might become a snare to them, and they might bring down upon themselves swifter destruction.‚F|Summons of the Lord of Hosts (Sriy-i-Mulk, paragraph 99) http://bahai-library.com/writings/bahaullah/slh/muluk.html#fnr.78GXAnd when they had forgotten their warnings, We set open to them the gates of all things,IAnd when they had forgotten their warnings, we set open to them the gates of all things, until, as they were rejoicing in our gifts, we suddenly laid hold upon them, and lo! they were plunged into despair,‚A89B45C6Dvand the utmost part of the people which had acted wickedly was cut off: praise be unto GOD, the LORD of all creatures!IhAnd the uttermost part of that impious people was cut off. All praise be to God, the Lord of the Worlds!‚A89B46C6DSay, what think ye? if GOD should take away your hearing and your sight, and should seal up your hearts; what god besides GOD will restore them unto you? See how variously we show forth the signs of God's unity;q yet do they turn aside from them.‚Exq Laying them before you in different views, and making use of arguments and motives drawn from various considerations.ISAY: What think ye? If God should take away your hearing and your sight and set a seal upon your hearts, what god beside God would restore them to you? See! how we vary our wondrous verses (signs)! yet they turn away from them!‚A89B47C6DSay unto them, What think ye? if the punishment of GOD come upon you suddenly, or in open view;r will any perish, except the ungodly people?E]r That is, says al Beidwi, either without any previous notice, or after some warning given.IuSAY: What think ye? If the punishment of God come on you suddenly or foreseen,12 shall any perish except the impious?J+12 Lit. openly, i.e. preceded by some sign.‚A89B48C6DWe send not our messengers otherwise than bearing good tidings and denouncing threats. Whoso therefore shall believe and amend, on them shall no fear come, neither shall they be grieved:‚IWe send not our Sent Ones but as heralds of good news and warners; and whoso shall believe and amend, on them shall come no fear, neither shall they be sorrowful:‚A89B49C6Dpbut whoso shall accuse our signs of falsehood, a punishment shall fall on them, because they have done wickedly.IiBut whoso shall charge our signs with falsehood, on them shall fall a punishment for their wicked doings.‚A89B50C6ASay, I say not unto you, The treasures of GOD are in my power: neither do I say, I know the secrets of God: neither do I say unto you, Verily I am an angel: I follow only that which is revealed unto me. Say, Shall the blind and the seeing be held equal? do ye not therefore consider? ASAY: I say not to you, "In my possession are the treasures of God;" neither say I, "I know things secret;" neither do I say to you, "Verily, I am an angel:" Only what is revealed to me do I follow. SAY: Shall the blind and the seeing be esteemed alike? Will ye not then reflect? ‚ ‚A89B51C6DPreach it unto those who fear that they shall be assembled before their LORD: they shall have no patron nor intercessor, except him; that peradventure they may take heed to themselves.IAnd warn those who dread their being gathered to their Lord, that patron or intercessor they shall have none but Him,to the intent that they may fear Him!‚A89B52C6ADrive not away those who call upon their LORD morning and evening, desiring to see his face;s it belongeth not unto thee to pass any judgment on them,t nor doth it belong unto them to pass any judgment on thee: therefore if thou drive them away, thou wilt become one of the unjust.!‚As These words were occasioned when the Koreish desired Mohammed not to admit the poor or more inferior people, such as Ammr, Soheib, Khobbb, and Salmn, into his company, pretending that then they would come and discourse with him; but he refusing to turn away any believers, they insisted at least that he should order them to rise up and withdraw when they came, which he agreed to do. Others say that the chief men of Mecca expelled all the poor out of their city, bidding them go to MohBammed; which they did, and offered to embrace his religion; but he made some difficulty to receive them, suspecting their motive to be necessity, and not real conviction;1 whereupon this passage was revealed. 1 Idem, Jallaloddin. t i.e., Rashly to decide whether their intentions be sincere or not; since thou canst not know their heart, and their faith may possibly be more firm than that of those who would persuade thee to discard them. "k‚F|Summons of the Lord of Hosts (Sriy-i-Mulk, paragraph 97) http://bahai-library.com/writings/bahaullah/slh/muluk.html#fnr.77GYThrust not away those who cry to their Lord at morn and even, craving to behold His face. AAnd thrust not thou away those who cry to their Lord at morn and even, craving to behold his face. It is not for thee in anything to judge of their motives, nor for them in anything to judge of thee. If thou thrust them away thou wilt be of the doers of wrong.‚A89B53C6DThus have we proved some part of them by other part, that they may say, Are these the people among us unto whom GOD hath been gracious?u Doth not GOD most truly know those who are thankful?Eu That is to say, the noble by those of mean extraction, and the rich by the poor; in that GOD chose to call the latter to the faith before the former.2 2 Al Beidwi.!#‚IThus have we made proof of some of them by others, that they may say, "Are these they among us to whom God hath been gracious?" Doth not God best know the thankful?‚A89B54C6AAnd when they who believe in our signs shall come unto thee, say, Peace be upon you. Your LORD hath prescribed unto himself mercy; so whoever among you worketh evil through ignorance, and afterwards repenteth and amendeth; unto him will he surely be gracious and merciful. AAnd when they who believe in our signs come to thee, SAY: Peace be upon you! Your Lord hath laid down for himself a law of mercy; so that if any one of you commit a fault through ignorance, and afterwards turn and amend, He surely will be Gracious, Merciful.‚A89B55C6D^Thus have we distinctly propounded our signs, that the path of the wicked might be made known.I\Thus have we distinctly set forth our signs, that the way of the wicked might be made known.‚A89B56C6"$‚DSay, Verily I am forbidden to worship the false deities which ye invoke, besides GOD. Say, I will not follow your desires; for then should I err, neither should I be one of those who are rightly directed.ISAY: Forbidden am I to worship those whom ye call on beside God. SAY: I will not follow your wishes; for then should I have gone astray, and should not be of the guided.‚A89B57C6ASay, I behave according to the plain declaration, which I have received from my LORD; but ye have forged lies concerning him. That which ye desire should be hastened, is not in my power;x judgment belongeth only unto GOD; he will determine the truth; and he is the best discerner.Ex This passage is an answer to the audacious defiances of the infidels, who bad Mohammed, if he were a true prophet, to call for a shower of stones from heaven, or some other sudden and miraculous punishment, to destroy them.3 3 Idem.#%‚ISAY: I act upon proofs from my Lord, but ye treat them as falsehoods. That punishment which ye desire to be hastened is not in my power; judgment is with God only: He will declare the truth; and He is the best settler of disputes.‚A89B58C6DSay, If what ye desire should be hastened were in my power, the matter had been determined between me and you:y but GOD well knoweth the unjust.Emy For I should ere now have destroyed you, out of zeal for GODS honour, had it been in my power.4 4 Idem.ISAY: If what ye would hasten on, were in my power, the matter between me and you had been decided: but God best knoweth the impious.‚A89B59C6AEWith him are the keys of the secret things; none knoweth them besides himself: he knoweth that which is on the dry land and in the sea; there falleth no leaf, but he knoweth it; neither is there a single grain in the dark parts of the earth, neither a green thing, nor a dry thing, but it is written in the perspicuous book.zE$&‚E;z i.e., The preserved table, or register of GODS decrees.FfKitb-i-qn, part II, paragraph 210, p. 191 http://bahai-library.com/writings/bahaullah/iqan/iq-2.htmGMThere is neither a thing green nor sere but it is noted in the unerring Book, A"And with Him are the keys13 of the secret things; none knoweth them but He: He knoweth whatever is on the land and in the sea; and no leaf falleth but He knoweth it; neither is there a grain in the darknesses of the earth, nor a thing green or sere, but it is noted in a distinct writing.14"J13 The Rabbins speak of the three keys in the hand of God. Tr. Tanith, fol. x. 14 On the preserved tablet, on which are written the decrees of God.‚A89B60C6DIt is he who causeth you to sleep by night, and knoweth what ye merit by day; he also awaketh you therein, that the prefixed term of your lives may be fulfilled; then unto him shall ye return, and he shall declare unto you that which ye have wrought.%'‚IIt is He who taketh your souls at night,15 and knoweth what ye have merited in the day: then he awaketh you therein, that the set life-term may be fulfilled: then unto Him shall ye return; and then shall be declare to you that which ye have wrought.J15 That is, during sleep. See Sura xxxix. 43, p. 258. Or, layeth to rest. Mar. renders literally, defungi faciet vos, id est, obdormiscere. Thus also Beidh. But see the use of the same word in the next verse.‚A89B61C6DHe is supreme over his servants, and sendeth the guardian angels to watch over you,a until, when death overtaketh one of you, our messengersb cause him to die: and they will not neglect our commands.Eza See the Prelim. Disc. Sect. IV. b That is, the angel of death and his assistants.5 5 See the Prelim. Disc. Sec. IV.ISupreme over his servants, He sendeth forth guardians who watch over you, until, when death overtaketh any one of you, our messengers take his soul, and fail not:‚A89B62C6&(‚DAfterwards shall they return unto GOD, their true LORD: doth not judgment belong unto him? he is the most quick in taking an account.cE"c See the Prelim. Disc. Sect. IV.IpThen are they returned to God their Lord, the True. Is not judgment His? Swiftest He, of those who take account!‚A89B63C6DSay, Who delivereth you from the darknessd of the land, and of the sea, when ye call upon him humbly and in private, saying, Verily if thou deliver use from these dangers, we will surely be thankful?Eod That is, the dangers and distresses. e The Cufic copies read it in the third person, if he deliver us, &c.ISAY: Who rescueth you from the darkness of the land and of the sea, when humbly and secretly ye cry to Him"If thou rescue us from this, we will surely be of the thankful?"‚A89B64C6DhSay, GOD delivereth you from them, and from every grief of mind; yet afterwards ye give him companions.fE"f Returning to your old idolatry.')‚I^SAY: God rescueth you from them, and from every strait: yet afterwards ye give Him companions!‚A89B65C6ASay, He is able to send on you a punishment from above you,g or from under your feet,h or to engage you in dissension, and to make some of you taste the violence of others. Observe how variously we show forth our signs, that peradventure they may understand.AWg That is, by storms from heaven, as he destroyed the unbelieving people of Noah, and of Lot, and the army of Abraha, the lord of the elephant.1 1 Al Beidwi. h Either by drowning you, as he did Pharaoh and his host, or causing the earth to open and swallow you up, as happened to Korah, or (as the Mohammedans name him) Karun.2 2 Idem.W (* ‚ ASAY: It is He who hath power to send on you a punishment from above you, or from beneath your feet, or to clothe you with discord,16 and to make some of you to taste the violence of others. See how variously we handle the wondrous verses, that haply they may become wise!J316 Or, to perplex you (by dividing you into) sects.‚A89B66C6DThis people hath accused the revelation which thou hast brought of falsehood, although it be the truth. Say, I am not a guardian over you: every prophecy hath its fixed time of accomplishment; and he will hereafter know it.IBut thy people hath accused the Koran of falsehood, though it be the truth: SAY: I am not in charge of you: To every prophecy is its set time, and bye-and-bye ye shall know it!‚A89B67C6)+‚DWhen thou seest those who are engaged in cavilling at, or ridiculing our signs, depart from them, until they be engaged in some other discourse: and if Satan cause thee to forget this precept, do not sit with the ungodly people after recollection.IAnd when thou seest those who busy themselves with cavilling at our signs, withdraw from them till they busy themselves in some other subject: and if Satan cause thee to forget this, sit not, after recollection, with the ungodly people:17J17 Comp. Sura [cx.] 1x. 13.‚A89B68C6D|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*,f‚Ai And therefore need not be troubled at the indecent and impious talk of the infidels, provided they take care not to be infected by them. When the preceding passage was revealed, the Moslems told their prophet that if they were obliged to rise up whenever the idolaters spoke irreverently of the Korn, they could never sit quietly in the temple, nor perform their devotions there; whereupon these words were added.3 3 Idem, Jallaloddin.INot that they who fear God are to pass any judgment upon them, but the object of recollection is that they may continue to fear Him.‚A89B69C6+-%‚AAbandon those who make their religion a sport and a jest; and whom the present life hath deceived: and admonish them by the Koran, that a soul becometh liable to destruction for that which it committeth: it shall have no patron nor intercessor besides GOD: and if it could pay the utmost price of redemption, it would not be accepted from it. They who are delivered over to perdition for that which they have committed shall have boiling water to drink, and shall suffer a grievous punishment,B because they have disbelieved. ,.‚ AAnd quit those who make their religion a sport and a pastime, and whom this present life hath deceived: warn them hereby that every soul will be consigned to doom for its own works: patron or intercessor, beside God, shall it have none: and could it compensate with fullest compensation, it would not be accepted from it. They who for their deeds shall be consigned to doomfor them are draughts of boiling water, and a grievous torment; for that they believed not!‚A89B70C6ASay, Shall we call upon that, besides GOD, which can neither profit us, nor hurt us? and shall we turn back on our heels, after that GOD hath directed us; like him whom the devils have infatuated, wandering amazedly in the earth, and yet having companions who call him into the true direction, saying, Come unto us? Say, the direction of GOD is the true direction; we are commanded to resign ourselves unto the LORD of all creatures; -/‚ ASAY: Shall we, beside God, call upon those who can neither help nor hurt us? Shall we turn upon our heel after that God hath guided us? Like some bewildered man whom the Satans have spell-bound in the desert, though his companions call him to the true guidance, with, "Come to us!" SAY: Verily, guidance from God, that is the true guidance; and we are commanded to surrender ourselves to the Lord of the Worlds.‚A89B71C6Dand it is also commanded us, saying, Observe the stated times of prayer, and fear him; for it is he before whom ye shall be assembled.I_And observe ye the times of prayer, and fear ye God: for it is He to whom ye shall be gathered.‚A89B72C6DlIt is he who hath created the heavens and the earth in truth; and whenever he saith unto a thing, Be, it is.ImAnd it is He who hath created the Heavens and the Earth, in truth, and when He saith to a thing, "Be," it is.‚A89B73C6.0‚DHis word is the truth; and his will be the kingdom on the day whereon the trumpet shall be sounded:k he knoweth whatever is secret, and whatever is public; he is the wise, the knowing.E"k See the Prelim. Disc. Sect. IV.FrMemorials of the Faithful (within pp. 191-204, Thirih) http://bahai-library.com/writings/abdulbaha/mf/sec-69.htmlIHis word is the truth: and His the kingdom, on the day when there shall be a blast on the trumpet: He knoweth alike the unseen and the seen: and He is the Wise, the Cognisant.‚A89B74C6DCall to mind when Abraham said unto his father Azer,l Dost thou take images for gods?m Verily I perceive that thou and thy people are in a manifest error./1‚Al This is the name which the Mohammedans give to Abrahams father, named in scripture Terah. However, some of their writers pretend that Azer was the son of Terah,1 and DHerbelot says that the Arabs always distinguish them in their genealogies as different persons; but that because Abraham was the son of Terah according to Moses, it is therefore supposed (by European writers) that Terah is the same with the Azer of the Arabs.2 How true this observation may be in relation to some authorBs, 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 02‚Cas a god or planetary deity, whom in old times they worshipped under the form of a pillar: whence Azer became a name among the nobility, who esteemed it honourable to be denominated from their gods,5 and is found in the composition of several Babylonish names. For these reasons a learned author supposes Azer to have been the heathen name of Terah, and that the other was given him on his conversion.6 Al Beidwi confirms this conjecture, saying that Azer was the name of the idol which he wDorshipped. It may be observed that Abrahams father is also called Zarah in the Talmud and Athar by Eusebius. 1 Tarkh Montakhab, apud DHerbel. Bibl. Orient. p. 12. 2 DHerbel. ibid. 3 Al Beidwi, Jallaloddin, Yahya, Ebn Shohnah, Mirat Kainat, &c. Vide etiam Pharhang Jehang-hiri, apud Hyde de Rel. Vet. Persar. p. 68. 4 Hyde, ibid. p. 63. 5 Idem, ibid. p. 64. 6 Idem, ibid. p. 62. m That Azer, or Terah, was an idolater is allowed on all hands; nor can it be denied, since he is e13‚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 excelFlent in his art. Some of the Rabbins say Terah was a priest, and chief of the order.12 7 Josh. xxiv. 2, 14. 8 Epiphan. adv. Hr. l. r, p. 7, 8. 9 Suidas in Lexico, voce epx. 10 Vide Hyde, ubi sup. p. 63. 11 DHerbel. ubi sup. 12 Shalshel. hakkab. p. 94. IAnd remember when Abraham said to his father Azar,18 Takest thou images as gods? Verily, I see that thou and thy people are in manifest error. 24‚ A18 Azar. This form is probably borrowed from Athar, as Terah is called by Eusebius. See Maracci Prodr. iv. 90. Compare a similar narrative (Midr. Rabbah on Gen. par. 17) in which Abraham is given over by his idolatrous father Zarah to Nimrod, who says, "We will adore the Fire:" "Rather," said Abraham, "the water which puts out fire." "The Water then""Rather the clouds that bear the water." "The Clouds then""Rather the wind which scatters the clouds." "The Wind then""Rather man who endurBes 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.‚A89B75C635t‚DyAnd thus did we show unto Abraham the kingdom of heaven and earth, that he might become one of those who firmly believe.nEn That is, we gave him a right apprehension of the government of the world and of the heavenly bodies, that he might know them all to be ruled by GOD, by putting him on making the following reflections.IuAnd thus did we shew Abraham the kingdom of the Heavens and of the Earth,19 that he might be stablished in knowledge.J19 Comp. Gen. xv. 5.‚A89B76C6DAnd when the night overshadowed him, he saw a star, and he said, This is my LORD;o but when it set, he said, I like not gods which set.46‚Ao Since Abrahams parents were idolaters, it seems to be a necessary consequence that himself was one also in his younger years; the scripture not obscurely intimates as much,1 and the Jews themselves acknowledge it.2 At what age he came to the knowledge of the true God and left idolatry, opinions are various. Some Jewish writers tell us he was then but three years old,3 and the Mohammedans likewise suppose him very young, and that he asked his father and mother several shrewd questionsB when a child.4 Others, however, allow him to have been a middle-aged man at that time.5 Maimonides, in particular, and R. Abraham Zacuth think him to have been forty years old, which age is also mentioned in the Korn. But the general opinion of the Mohammedans is that he was about fifteen or sixteen.6 As the religion wherein Abraham was educated was the Sabian, which consisted chiefly in the worship of the heavenly bodies,7 he is introduced examining their nature and properties, to s57‚Cee whether they had a right to the worship which was paid them or not; and the first which he observed was the planet Venus, or, as others will have it, Jupiter.8 This method of Abrahams attaining to the knowledge of the supreme Creator of all things, is conformable to what Josephus writes, viz.: That he drew his notions from the changes which he had observed in the earth and the sea, and in the sun and the moon, and the rest of the celestial bodies; concluding that they were subject to Dthe command of a superior power, to whom alone all honour and thanks are due.9 The story itself is certainly taken from the Talmud.10 Some of the commentators, however, suppose this reasoning of Abraham with himself was not the first means of his conversion, but that he used it only by way of argument to convince the idolaters among whom he then lived. 1 Vide Josh. xxiv. 2, 14, and Hyde, ubi sup. p. 59. 2 Joseph. Ant. l. I, c. 7. Maimon. More Nev. part iii. c. 29, et Yad Hazzak. de I68‚Ed. c. I, &c. 3 Tanchuma, Talmud, Nedarim, 32, I, et apud Maimon. Yad Hazz. ubi sup. 4 Vide DHerbel. Bibl. Orient. Art. Abraham. 5 Maimon. ubi sup. R. Abr. Zacuth in Sefer Juchasin, Shalshel. hakkab, &c. 6 Vide Hyde, ubi sup. p. 60, 61, et Hotting. Smegma Orient. p. 290, &c. Genebr. in Chron. 7 See the Prelim. Disc. Sect. I. p. 11. 8 Al Beidwi. 9 Joseph. Ant. l. I, c. 7. 10 R. Bechai, in Midrash. Vide Bartolocc. Bibl. Rabb. part i. p. 640. IAnd when the night overshadowed him, he beheld a star. "This," said he, "is my Lord:" but when it set, he said, "I love not gods which set."‚A89B77C6DAnd when he saw the moon rising, he said, This is my LORD; but when he saw it set, he said, Verily if my LORD direct me not, I shall become one of the people who go astray.IAnd when he beheld the moon uprising, "This," said he, "is my Lord:" but when it set, he said, "Surely, if my Lord guide me not, I shall surely be of those who go astray."ƒA89B78C679ƒDAnd when he saw the sun rising, he said, This is my LORD, this is the greatest; but when it set, he said, O my people, verily I am clear of that which ye associate with God:IAnd when he beheld the sun uprise, he said, "This is my Lord; this is greatest." But when it set, he said, "O my people! I share not with you the guilt of joining gods with God;ƒA89B79C6DuI direct my face unto him who hath created the heavens and the earth; I am orthodox, and am not one of the idolaters.II turn my face to him who hath created the Heavens and the Earth, following the right religion:20 I am not one of those who add gods to God."J20 See Sura xxi. 52.ƒA89B80C6A#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?#8:ƒEp That is, I am not afraid of your false gods, which cannot hurt me, except GOD permitteth it, or is pleased to afflict me himself. AAnd his people disputed with him.He said: "Dispute ye with me about God, when He hath guided me? And I fear not the deities whom ye join with Him, for only by the will of my Lord have they any power:21 My Lord embraceth all things in His knowledge. Will ye not then consider?J021 Lit. unless that my Lord shall will anything.ƒA89B81C6DAnd how should I fear that which ye associate with God, since ye fear not to have associated with GOD that concerning which he hath sent down unto you no authority? which therefore of the two parties is the more safe, if ye understand aright?IAnd how should I fear what ye have joined with God, since ye fear not for having joined with Him that for which He hath sent you down no warranty? Which, therefore, of the two parties is more worthy of safety? Know ye that?ƒA89B82C69;ƒDwThey who believe, and clothe not their faith with injustice,q they shall enjoy security, and they are rightly directed.Edq By injustice, in this place, the commentators understand idolatry, or open rebellion against GOD.ImThey who believe, and who clothe not their faith with error.22 theirs is safety, and they are guided aright."JD22 Or, confuse not their faith with wrong, injustice, i.e. idolatry.ƒA89B83C6DAnd this is our argument wherewith we furnished Abraham that he might make use of it against his people: we exalt unto degrees of wisdom and knowledge whom we please; for thy LORD is wise and knowing.IThis is our reasoning with which we furnished Abraham against his people: We uplift to grades of wisdom whom we will; Verily thy Lord is Wise, Knowing.ƒA89B84C6DAnd 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::<ƒAr Some refer the relative his to Abraham, the person chiefly spoken of in this passage; some to Noah, the next antecedent, because Jonas and Lot were not (say they) of Abrahams seed; and others suppose the persons named in this and the next verse are to be understood as the descendants of Abraham, and those in the following verse as those of Noah.11 11 Al Beidwi. s The Mohammedans say he was of the race of Esau. See chapters 21 and 38.IAnd we gave him Isaac and Jacob, and guided both aright; and we had before guided Noah; and among the descendants of Abraham, David and Solomon, and Job and Joseph, and Moses and Aaron: Thus do we recompense the righteous:ƒA89B85C6DMand Zacharias, and John, and Jesus, and Elias;t all of them were upright men:Et See chapter 37.I=And Zachariah, John, Jesus, and Elias: all were just persons:ƒA89B86C6Deand Ismael, and Elisha,u and Jonas,u and Lot;y all these have we favored above the rest of the world;;=ƒEu This prophet was the successor of Elias, and, as the commentators will have it, the son of Okhtb, though the scripture makes him the son of Shaphat. x See chapters 10, 21, and 37. y See chapter 7, &c.IRAnd Ismael and Elisha and Jonas and Lot: all these have we favoured above mankind:ƒ A89B87C6Dand also divers of their fathers, and their issue, and their brethren; and we chose them, and directed them into the right way.IAnd some of their fathers, and of their offspring, and of their brethren: and we chose them, and guided them into the straight way.ƒ A89B88C6DThis 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.IThis 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.ƒ A89B89C6<>ƒ DThose 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.E#z That is, the Koreish.1 1 Idem.IThese 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.ƒ A89B90C6DThose were the persons whom GOD hath directed, therefore follow their direction. Say unto the inhabitants of Mecca, I ask of you no recompense for preaching the Koran; it is no other than an admonition unto all creatures.F`The Secret of Divine Civilization, p. 13 http://bahai-library.com/writings/abdulbaha/sdc/13.htmlG'MG: No pay do I ask of you for this... IThese are they whom God hath guided: follow therefore their guidance. SAY: No pay do I ask of you for this:23 Verily it is no other than the teaching for all creatures.J 23 Koran.ƒ A89B91C6=?ƒ AThey 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.Aa 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 Jallaloddin thinks, were revealed at Medina. b By these words the Jews (if they were the persons meant) chiefly intended to deny the Korn to be of divine revelation, though they might in strictness insist that GOD never revealed, or sent>@ƒ B down, as the Korn 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.AbKitb-i-qn, part I, paragraph 43, p. 42 http://bahai-library.org/writings/bahaullah/iqan/iq-1.htm Kitb-i-qn, part II, paragraph 146, p. 135 http://bahai-library.org/writings/bahaullah/iqan/iq-2.htm Tablets of Bahullh Revelaed after the Kitb-i-Aqdas (Tarazt (Ornaments), within pp. 31-44) http://bahai-library.org/writings/bahaullah/tb/3.htmlbGSay: 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. ?Aƒ AvNo 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.24vJ24 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.ƒA89B92C6AHThis 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.H @BCƒ AAnd 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.ƒA89B93C6AWho 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 reBjected his signs.ACƒAc Falsely pretending to have received revelations from him, as did Moselama, al Aswad al Ansi, and others. d As did Abdallah Ebn Saad Ebn Abi Sarah, who for some time was the prophets 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 asB great a prophet as his master.5 Whereupon he took upon himself to corrupt and alter the Korn 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 Othmn Ebn Affn, whose foster-brother he was.7 4 Kor. c. 23. 5 Al Beidwi. 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,BDƒC{ and gave out, that, if they pleased, they could write a book nothing inferior to the Korn. f See before, p. 94, note b.W ABut 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!" A25 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.ƒA89B94C6CEƒABAnd 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.kBAg 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. AL"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."LƒA89B95C6DFƒDGOD 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?El See chapter 3, p. 34.IVerily 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?ƒA89B96C6DHe 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.IHe 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!ƒA89B97C6DIt 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.EGƒIAnd 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.ƒA89B98C6DIt 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.EXm Namely, in the loins of your fathers, and the wombs of your mothers.1 1 Al Beidwi.IAnd 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.J26 In the womb.ƒA89B99C6FHƒAIt 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 Bbelieve. AAnd 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.J27 Of all sorts.ƒA89B100C6GIWƒDYet 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!An 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 ofBc all evil, and GOD the author of good only.2 2 Idem. o See the Prelim. Discourse, p. 14 and 30.QHJƒIYet 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!ƒA89B101C6DHe 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.ISole 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!ƒA89B102C6DThis 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.IThis 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.ƒA89B103C6D_The sight comprehendeth him not, but he comprehendeth the sight; he is the gracious,p the wise.IKƒEFp Or, as the word may be translated, the incomprehensible.3 3 Idem.AKitb-i-qn, part II, paragraph 104, p. 98 http://bahai-library.org/writings/bahaullah/iqan/iq-2.htm Kitb-i-qn, part II, paragraph 182, p. 170 http://bahai-library.org/writings/bahaullah/iqan/iq-2.htm Selections from the Writings of the Bb (7 Prayers and Meditations, within pp. 202-204) http://bahai-library.org/writings/bab/swb/9/sec-32.html BahՒ Prayers (Praise and Gratitude section) by the Bb http://bahai-library.org/compilations/prayers/BP-101.html Some Answered Questions BX(Chapter 37, within pp. 146-151) http://bahai-library.org/writings/abdulbaha/saq/37.htmlFJLBƒANo 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.I`No vision taketh in Him, but He taketh in all vision:28 and He is the Subtile, the All-informed.JW28 Lit. attaineth to. Mr. Lane renders, "the eyes see not Him, but He seeth the eyes."ƒA89B104C6DNow 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.KMƒINow 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.ƒA89B105C6DThus 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.A}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.}IThus 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.J29 The verses of the Koran.ƒA89B106C6LNRƒDzFollow that which hath been revealed unto thee from thy LORD; there is no GOD but he: retire therefore from the idolaters.IFollow 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.ƒA89B107C6DIf 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.IHad 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.ƒA89B108C6DRevile 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. MOƒ ARevile 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.J30 Comp. Ex. xxii. 28.ƒA89B109C6DThey 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.rApr 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 Korn, they would not be convinced by the greatest miracle.4 4 Confer Luke xvi. 31.pNP.ƒIWith 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.31J31 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.ƒ A89B110C6DAnd 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.Es i.e., In the Korn.IAnd 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.ƒ!A89B111C6OQƒ!D(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.Et 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.IAnd 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.ƒ"A89B112C6PRƒ"AThus 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; AThus 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 imaginingsƒ#A89B113C6Dand 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.IAnd 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.ƒ$A89B114C6QSƒ$A3Shall 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.3IWhat! 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.ƒ%A89B115C6D~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.RTƒ%Au Some interpret this of the immutability of GODS decree, and the certainty of his threats and promises; others, of his particular promise to preserve the Korn 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. B58, and Kor. c. 15.IuAnd the words of thy Lord are perfect in truth and in justice: none can change his words: He is the Hearing, Knowing.ƒ&A89B116C6DBut 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;EXx Imagining that the true religion was that which their idolatrous ancestors professed.SUƒ&IBut 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.ƒ'A89B117C6Dpverily thy LORD well knoweth those who go astray from his path, and well knoweth those who are rightly directed.IYThy Lord! He best knoweth those who err from his path, and He knoweth the rightly guided.ƒ(A89B118C6DXEat of that whereon the name of GOD hath been commemorated,y if ye believe in his signs:E*y See chap. 2, p. 18, and chap. 5, p. 73.IZEat32 of that over which the name of God hath been pronounced, if ye believe in his signs.JA32 Verses 118-121 seem misplaced, and should probably follow 154.ƒ)A89B119C6TVvƒ)ARand 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.R A4And 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.4ƒ*A89B120C6DLeave 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.E&z That is, both open and secret sins.UW@ƒ*IAnd 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.Jj33 Lit. the outside of iniquity and its inside. Some understand these words of open sins, and secret sins.ƒ+A89B121C6AEat 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.IEat 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.ƒ,A89B122C6VXƒ,AShall 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.Ea The persons primarily intended in this passage, were Hamza, Mohammeds uncle, and Abu Jahl; others, instead of Hamza, name Omar, or AmmrFKitb-i-qn, part II, paragraph 129, p. 121 http://bahai-library.com/writings/bahaullah/iqan/iq-2.htm Gems of Divine Mysteries, p. 50, paragraph 68 http://bahai-library.com/writings/bahaullah/gems.html#fnB46WYƒ,A}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?}IShall 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.ƒ-A89B123C6DAnd 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.E/b In the same manner as we have done in Mecca.XZ=ƒ-IEven 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.ƒ.A89B124C6AxAnd 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.xY[Zƒ.Ac i.e., Any verse or passage of the Korn. d These were the words of the Koreish, who thought that there were persons among themselves more worthy of the honour of being GODS messenger than Mohammed. e Literally, Where he will place his commission. GOD, says al Beidwi, 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 commiBssions faithfully. A#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.#ƒ/A89B125C6Z\ƒ/A4And 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.4Ef 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. AAnd 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.ƒ0A89B126C6DoThis is the right way of thy LORD. Now have we plainly declared our signs unto those people who will consider.IcAnd this is the right way of thy Lord. Now have we detailed our signs unto those who will consider.ƒ1A89B127C6[]ƒ1D{They shall have a dwelling of peace with their LORD, and he shall be their patron, because of that which they have wrought.FKitb-i-qn, part II, paragraph 188, p. 175 http://bahai-library.com/writings/bahaullah/iqan/iq-2.htm Memorials of the Faithful (within pp. 102-106, Ustd `Al-Akbar-i-Najjar) http://bahai-library.com/writings/abdulbaha/mf/sec-40.htmlGFor 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.IpFor them is a dwelling of peace with their Lord! and in recompense for their works, shall he be their protector.ƒ2A89B128C6\_ƒ2AThink 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.Ag That is, of devils.1 1 Al Beidwi. 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, Jallaloddin. 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 s_`ƒ2 AOn 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.ƒ3A89B129C6D`Thus do we set some of the unjust over others of them, because of that which they have deserved.IOEven thus place we some of the wicked over others, as the meed of their doings.ƒ4A89B130C6AIO 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.I]^ƒ2Bhall be taken out of the fire to drink the boiling water,3 or to suffer the extreme cold, called al Zamharr, 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 Jallaloddin. 4 Al Beidwi. 5 See the Prelim. Disc. Sect. IV. p. 72, &c.^axƒ4Ahm 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.h A4O 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:4ƒ5A89B131C6DThis 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`bMƒ5En Or considered not their danger; but GOD first sent some prophet to them to warn them of it, and to invite them to repentance.IiThis,34 because thy Lord would not destroy the cities in their sin, while their people were yet careless.Jt34 That is, God's method of dealing with the guilty was to send apostles previous to the execution of his judgments.ƒ6A89B132C6D}Every one shall have degrees of recompense of that which they shall do; for thy LORD is not regardless of that which they do,ItAnd for all, are grades of recompense as the result of their deeds; and of what they do, thy Lord is not regardless.ƒ7A89B133C6Dand 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.acƒ7IAnd 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:ƒ8A89B134C6DbVerily that which is threatened you, shall surely come to pass; neither shall ye cause it to fail.IbVerily, that which is threatened you shall surely come to pass, neither shall ye weaken its might.ƒ9A89B135C6DSay 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 knowAo 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 Beidwi.I\SAY: O my people! Act as ye best can: I verily will act my part, and hereafter shall ye knowƒ:A89B136C6DEwhose will be the reward of paradise. The ungodly shall not prosper.bdƒ:IQWhose will be the recompense of the abode! Verily, the ungodly shall not prosper.ƒ;A89B137C6AyThose 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!yAp 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, Jallaloddin. ceJƒ; ABMoreover, 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.B A35 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 priestdfƒ; Bs, 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.ƒA89B140C6AAnd 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.giƒ>Ey That is, the foetus or embryos of the Bahra and the Sba, which shall be brought forth alive. z For if those cattle cast their young, the women might eat thereof as well as the men.IAnd 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.ƒ?A89B141C6DThey 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.EEa See above, note r. b Not having a due sense of GODS providence.ILost 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.ƒ@A89B142C6hjƒ@AHe 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.Ac 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 Beidwi observes, were what they used to give before the Zact, 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 toikwƒ@B 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.z A AiWhat 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.iƒRA89B160C6y{ƒRDThey 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.Axu 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 Beidwi.xIAs 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.ƒSA89B161C6z|ƒSDHe 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.IHe 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.ƒTA89B162C6DSay, Verily my LORD hath directed me into a right way, a true religion, the sect of Abraham the orthodox; and he was no idolater.ISAY: 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.ƒUA89B163C6DSay, 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.xEx See before, p. 90.{}ƒUISAY: 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.ƒVA89B164C6A: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.:Ey 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.FSummons of the Lord of Hosts (Sriy-Haykal, paragraph 237) http://bahai-library.org/writings/bahaullah/slh/haykal.html#fnr.30 A Travelers Narrative, p. 72 http://bahai-library.org/writings/abdulbaha/tn/72.htmlGXBWC: None shall bear the burden of another. EGB: None shall bear the burden of another.|~ƒVISAY: 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.ƒWA89B165C6A#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.#IAnd 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!ƒXA87B0C7ƒYA87B0C7ƒZA87B0C7D CHAPTER VIIISURA VII.AL ARAF [LXXXVII.]ƒ[A87B0C7D'ENTITLED, AL ARAF;z REVEALED AT MECCA.a}ƒ[Ez Al Arf 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.IMECCA.205 Versesƒ\A87B0C7D%IN THE NAME OF THE MOST MERCIFUL GOD.I3In the Name of God, the Compassionate, the Mercifulƒ]A87B1C7DAL. 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.Eb 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.IELIF. 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. ~ƒ] A1 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.ƒ^A87B2C7D~Follow that which hath been sent down unto you from your LORD; and follow no guides besides him: how little will ye be warned!I{Follow ye what hath been sent down to you from your Lord; and follow no masters beside Him. How little will ye be monished!ƒ_A87B3C7DHow 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,Ec As it did the inhabitants of Sodom and Gomorrah, to whom Lot was sent. d As happened to the Midianites, to whom Shoaib preached.IrHow many cities have we destroyed! By night, or while they were in their midday slumber, did our wrath reach them!ƒ`ƒ`A87B4C7D=was no other than that they said, Verily we have been unjust.I_And what was their cry when our wrath reached them, but to say, "Verily, we have been impious."ƒaA87B5C7DWe 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.ISurely, 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.ƒbA87B6C7D\And we will declare their actions unto them with knowledge; for we are not absent from them.IVAnd with knowledge will we tell them of their deeds, for we were not absent from them.ƒcA87B7C7DThe 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)e See the Prelim. Disc. Sect. IV. p. 69.ƒcFqMemorials of the Faithful (pp. 180-191, Shamsu'd-Duh) http://bahai-library.com/writings/abdulbaha/mf/sec-68.htmlIsThe weighing2 on that day, with justice! and they whose balances shall be heavy, these are they who shall be happy.JL2 A figure of frequent occurence in the Talmud. See Tr. Rosh. Haschana, 17a.ƒdA87B8C7Dlbut they whose balances shall be light, are those who have lost their souls, because they injured our signs.IyAnd they whose balances shall be light, these are they who have lost their souls, for that to our signs they were unjust:ƒeA87B9C7DlAnd now have we placed you on the earth, and have provided you food therein: but how little are ye thankful!IwAnd now have we stabilished you on the earth, and given you therein the supports of life. How little do ye give thanks!ƒfA87B10C7DWe 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.fƒfEf See chapter 2, p. 5, &c.IWe 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.ƒgA87B11C7DGod 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.ITo 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."ƒhA87B12C7DGod 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.IzHe said, "Get thee down hence: Paradise is no place for thy pride: Get thee gone then; one of the despised shalt thou be."ƒiA87B13C7OƒiD;He answered, Give me respite until the day of resurrection.INHe said, "Respite me till the day when mankind shall be raised from the dead."ƒjA87B14C7D>God said, Verily thou shalt be one of those who are respited.gALg 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 Beidwi. See the Prelim. Disc. Sect. IV. p. 65, and DHerbelot, Bibl. Orient. Art. Eblis.LI-He said, "One of the respited shalt thou be."ƒkA87B15C7DYThe devil said, Because thou hast depraved me, I will lay wait for men in thy strait way;IiHe said, "Now, for that thou hast caused me to err, surely in thy straight path will I lay wait for them:ƒlA87B16C7{ƒlDthen 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.Eh 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 devils power is limited.3 3 Al Beidwi.IThen 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."ƒmA87B17C7DGod 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:IHe 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.ƒnA87B18C7ƒnDbut 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.IAnd, 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."ƒoA87B19C7DAnd 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.IThen 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."J3 Comp. Sura xx. 118, p. 101.ƒpA87B20C7DPAnd he sware unto them, saying, Verily I am one of those who counsel you aright.ƒpIMAnd he sware to them both, "Verily I am unto you one who counselleth aright."ƒqA87B21C7ANAnd 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?NAi 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 elsewƒqBhere. The words of the manuscript are these: Y llam [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 llam Satanas, el qual vino riendo, y dixole; Porque tu reprobo has engaado 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 bCoca, 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.[ ƒq A4So 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.' "4ƒrA87B22C7DThey 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.IThey 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."ƒsA87B23C7DGod 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.IHe 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."J4 Gen. iii. 15.ƒtA87B24C7 ƒtDvHe said, Therein shall ye live, and therein shall ye die, and from thence shall ye be taken forth at the resurrection.I\He said, "On it shall ye live, and on it shall ye die, and from it shall ye be taken forth."ƒuA87B25C7DO 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.Enm Not only proper materials, but also ingenuity of mind and dexterity of hand to make use of them.7 7 Idem.IO children of Adam! now have we sent down to you raiment to hide your nakedness, and splendid garments; but the raiment of pietythis is best. This is one of the signs of God, that man haply may reflect.ƒvA87B26C7ƒvA8O 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:8Ebn Because of the subtlety of their bodies, and their being void of all colour.8 8 Jallaloddin. ACO 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.CƒwA87B27C7{ƒwDand 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?IAnd 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?ƒxA87B28C7ASay, 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. ;ƒx AnSAY: 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.nJ5 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.ƒyA87B29C7DO 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.ƒyAo 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 GODS presence in a slovenly manner, so they imagine, on the other, that tBhey 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 Beidwi. 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. ƒyIO 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. A6 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 thaB`t most of the pilgrims visited the holy places in perfect nudity. Hence the precept in the text.NƒzA87B30C7ƒzAESay, 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.EE}q Because then the wicked, who also partook of the blessings of this life, will have no share in the enjoyments of the next. A 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. ƒ{A87B31C7[ƒ{A0Say, 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.0ISAY: 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.ƒ|A87B32C7DUnto 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.I}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.ƒ}A87B33C7x |}~‚ÂĂłƂǂȂɂʂ˂̂͂΂ςЂт҂ӂԂՂւׂ؂قڂۂ܂݂ނ߂ႃ₃ゃ䂃傃悃炃肃邃ꂃ낃삃킃  !"#$%&'()*+,-./0123456789:;<=>?@ABCDEFGHIJKLMNOPQRSTUVWXYZ[\]^_`abcdefghijklmnopqrstuvwxyz{|}~‚ÂĂłƂǂȂɂƒ}DO 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.IO 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.ƒ~A87B34C7DBut 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.IBut 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.ƒA87B35C7ƒAAnd 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.E/r viz., The angel of death and his assistants. AAnd 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.J7 The Angels of Death.ƒA87B36C7XƒAGod 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:AYs 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.Y ƒ AHe 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.ƒA87B37C7Dand 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.IAnd 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."ƒA87B38C7ƒA 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. Acu 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 Jallaloddin. See the Prelim. Disc. ubi sup. p. 61. x This expression was probably taken from our Saviours words in the gospel,3 though it be proverbial in the east. 3 Matth. xix. 24c AVerily, 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. ƒ A8 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.ƒA87B39C7DkTheir couch shall be in hell, and over them shall be coverings of fire; and thus will we reward the unjust.IThey shall make their bed in Hell, and above them shall be coverings of fire! After this sort will we recompense the evil doers.ƒA87B40C7DBut 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.IBut 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;ƒA87B41C7ƒAAnd 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.A,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, Othmn, Telha, and al Zobeir.4 4 Al Beidwi., <ƒ ApAnd 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."pƒA87B42C7ADAnd 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;DERz Literally, the companions. a This crier, some say, will be the angel Israfil. bƒ A'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,'ƒA87B43C7Dewho turn men aside from the way of GOD, and seek to render it crooked, and who deny the life to come.InWho turn men aside from the way of God, and seek to make it crooked, and who believe not in the life to come!"ƒA87B44C7A!And between the blessed and the damned there shall be a veil; and men shall stand on Al Arfb 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!sƒAb Al Arf 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 Beidwi. dBm 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.[ƒIAnd 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. A9 "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 cBlose 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.ƒA87B45C7jƒDAnd when they shall turn their eyes towards the companions of hell fire, they say, O LORD, place us not with the ungodly people!IAnd when their eyes are turned towards the inmates of the Fire, they shall say, "O our Lord! place us not with the offending people."ƒA87B46C7DAnd those who stand on Al Arf 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?EBe That is, the chiefs and ringleaders of the infidels.2 2 Idem.IAnd 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.ƒA87B47C7DAre 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.gGƒAf These were the inferior and poorer among the believers, whom they despised in their lifetimes as unworthy of Gods 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 Arf; and that the damned will, in return for their reproachful speech, swear that they shall never enter paradise themselves; whereupon GOBHD of his mercy shall order them to be admitted by these words.3 3 Idem6IAre 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."JO11 That is, ye believers: to whom the speakers on Al Araf are supposed to turn.ƒA87B48C7cƒDAnd 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;Eqh i.e., Of the other liquors or fruits of paradise. Compare this passage with the parable of Dives and Lazarus.IAnd 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,J.12 The fruits of Paradise. Comp. Luke xvi. 19.ƒA87B49C7Dwho 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.ƒIWho 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.ƒA87B50C7DAnd 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.IxAnd now have we brought them the Book: with knowledge have we explained it; a guidance and a mercy to them that believe.ƒA87B51C7ƒADo 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 B(impiously imagined hath fled from them.kE\i That is, the event of the promises and menaces therein. k See chapter 6, p. 90, note a. ƒ AWhat 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!J.13 The fulfilment of its promises and threats.ƒA87B52C7AzVerily, 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!z ƒ AHYour 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!HƒA87B53C7DRCall upon your LORD humbly and in secret; for he loveth not those who transgress.lEl Behaving themselves arrogantly while they pray; or praying with an obstreperous voice, or a multitude of words and vain repetitions.1 1 Idem.IRCall upon your Lord with lowliness and in secret, for He loveth not transgressors.ƒA87B54C7DAnd 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.Etm i.e., After that GOD hath sent his prophets, and revealed his laws, for the reformation and amendment of mankind.ƒIAnd 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.ƒA87B55C7AHIt 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.HTƒAn 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 Beidwi, 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 SeeB the Prelim. Disc. Sect. IV. A%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.%ƒJ14 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.ƒA87B56C7DFrom 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.FfKitb-i-qn, part II, paragraph 211, p. 191 http://bahai-library.com/writings/bahaullah/iqan/iq-2.htmGIn 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.IIn 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.ƒA87B57C7ƒDWe 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.tAr 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 Edrs 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 tesƒBtified 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 Nks, 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 impendiCng danger of the Deluge, which would certainly destroy them if they did not repent.7 Some Mohammedan authors pretend Noah was sent to convert Zohk, one of the Persian kings of the first race, who refused to hearken to him; and that he afterwards preached GODs 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 DHerbal. Bibl. Orient. p. 675. s From these words, and other passages oƒDf the Korn where Noahs preaching is mentioned, it appears that, according to Mohammeds 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.IOf 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."J15 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.ƒA87B58C7DYThe chiefs of his people answered him, We surely perceive thee to be in a manifest error.IRThe chiefs of his people said, "We clearly see that thou art in a palpable error."ƒA87B59C7DfHe replied, O my people, there is no error in me; but I am a messenger from the LORD of all creatures.ƒIaHe said, "There is no error in me, O my people! but I am a messenger from the Lord of the Worlds.ƒA87B60C7DpI bring unto you the messages of my LORD; and I counsel you aright: for I know from GOD, that which ye know not.InI bring to you the messages of my Lord, and I give you friendly counsel; for I know from God what ye know not.ƒA87B61C7DDo 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?Eu 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 Beidwi.IMarvel 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?"ƒA87B62C7ƒDAnd 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.Ax 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 Bthe preserver, as some pretend, of the Arabian language.3 1 Al Zamakhshari, Jallaloddin, Ebn Shohnah. 2 Idem. See the Prelim. Disc. Sect I. p. 6. 3 Vide Pocock. Orat. Prfix. Carm. Tograi.MƒIBut 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.ƒA87B63C7DAnd unto the tribe of Ad we sent their brother Hd.z He said, O my people, worship GOD: ye have no other GOD than him; will ye not fear him?Ay Ad was an ancient and potent tribe of Arabs,4 and zealous idolaters.5 They chiefly worshipped four deities, Skia, Hfedha, Rzeka and Slema; 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 DHerbeƒBl. Bibl. Orient. Art. Houd. z Generally supposed to be the same person with Heber;7 but others say he was the son of Abdallah, the son of Ribh, the son of Khold, 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 Beidwi. IAnd 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?" A16 The two tribes of Ad and Themoudthe latter of whom is mentioned by Diod. Sic. and Ptolemylay 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. ƒ B 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.ƒA87B64C7DThe 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.Ea These words were added because some of the principal men among them believed on Hd, one of whom was Morthed Ebn Saad.9 9 Idem.ISaid the unbelieving chiefs among his people, "We certainly perceive that thou art unsound of mind; and we surely deem thee an impostor."ƒA87B65C7DpHe replied, O my people, I am not guided by folly; but I am a messenger unto you from the LORD of all creatures:IlHe said, "O my people! it is not unsoundness of mind in me, but I am an Apostle from the Lord of the Worlds.ƒA87B66C7YƒDRI bring unto you the messages of my LORD; and I am a faithful counsellor unto you.IRThe messages of my Lord do I announce to you, and I am your faithful18 counsellor.J218 Or, entrusted, i.e. with the office of apostle.ƒA87B67C7ADo 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.A*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 Shedd, the son of Ad, is said to have extended from the sands of Alaj to the trees of Omn.10 10 Idem. c See the Prelim. Disc. p. 5.* ƒ AMarvel 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."ƒA87B68C7DThey 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.IThey 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."ƒA87B69C7!ƒA3Hud 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.3Ed 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.FSelections from the Writings of the Bb (2 Excerpts from the Qayymu'l-Asm, Chapter LXVIII, within pp. 64-65) http://bahai-library.com/writings/bab/swb/4/sec-38.htmlGcf. 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?ƒIHe 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."ƒA87B70C7DAnd 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.eAe 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 MeccƒBa to obtain rain. Mecca was then in the hands of the tribe of Amalek whose prince was Mowiyah 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 Clethargy, 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 Mowiyah 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 {ƒDCchoice 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 Beidwi. Vide DHerbelot, Bibl Orient. Art. Houd. 3 See the Prelim. Disc. p. 5. IAnd 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.ƒA87B71C7AYAnd unto the tribe of Thamd we sentf their brother Sleh.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.YƒAf Thamd was another tribe of the ancient Arabs who fell into idolatry. See the Prelim. Disc. Sect. I. p. 5. g Al Beidwi deduces his genealogy thus: Sleh, the son of Obeid, the son of Asaf, the son of Masekh, the son of Obeid, the son of Hdher, the son of Thamd.4 4 Abulfeda, al Zamakhshari. Vide DHerbel. Bibl. Orient. Art. Sleh. h The Thamdites, insisting on a miracle, proposed to Sleh that he should go with them to their festival, and that they should call on their gods, Band 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 Sleh 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 Sleh asked it of GOD, and presently the rock, after several throes as if in labour, was delivered of a she-camel answeriƒCng 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 Thamdites 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 hDerself 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. Rƒ A[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.[J19 Salehaccording 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.ƒA87B72C7A1And 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.11ƒEi The tribe of Thamd 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. AAnd 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.ƒA87B73C7A 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 Sleh hath been sent from his LORD? They answered, We do surely believe in that wherewith he hath been sent. ƒISaid 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."ƒA87B74C7D[Those who were elated with pride replied, Verily we believe not in that wherein ye believe.IHThen said those proud men, "Verily, we reject that in which ye believe."ƒA87B75C7DAnd they cut off the feet of the camel,k and insolently transgressed the command of their LORD,l and said, O Sleh, cause that to come upon us which thou hast threatened us, if thou art one of those who have been sent by God.ƒAk 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 Kedr 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 SadakaB Bint al Mokhtr 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 Kra, he there cried three times, and Sleh 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 Beidwi. Vide DHerbel. ubi supra. l Defying the vengeancAƒCe 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.IAnd 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."ƒA87B76C7DWhereupon a terrible noise from heavenm assailed them; and in the morning they were found in their dwellings prostrate on their breasts and dead.nƒAm 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, Sleh 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 GODS 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 intoB Palestine.6 4 See the Prelim. Disc. p. 6. 5 Abulfeda, al Beidwi. 6 Al Beidwi. n Mohammed, in the expedition of Tabc, 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 upƒCE 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.!InThen the earthquake surprised them; and in the morning they were found dead on their faces in their dwellings.ƒA87B77C7DAnd Sleh 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.Eo Whether this speech was made by Sleh to them at parting, as seems most probable, or after the judgment had fallen on them, the commentators are not agreed.ISo 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 ƒ A>20 It is just possible that the act of Koleib, chief of the Banu Taghlib tribe, in killing the milch camel of Bass, a female relative of his wife of Bani-Bakr lineagewhich led to a forty years' war between these two tribes, A.D. 490may have been worked up by Muhammad into this account of the persecutions of Saleh.>ƒA87B78C7DxAnd remember Lot,p when he said unto his people, Do ye commit a wickedness, wherein no creature hath set you an example?Ap The commentators say, conformably to the scripture, that Lot was the son of Haran, the son of Azer or Terah, and consequently Abrahams 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 righteousƒB\ 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 DHerbelot, Bibl. Orient. Art. Loth. 10 2 Pet. ii. 8.JIsWe also sent Lot, when he said to his people, commit ye this filthy deed in which no creature hath gone before you?ƒA87B79C7DjDo ye approach lustfully unto men, leaving the women? Certainly ye are people who transgress all modesty.IWCome ye to men, instead of women, lustfully? Ye are indeed a people given up to excess.ƒA87B80C7DBut 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.E+q viz., Lot, and those who believe on him.ƒIqBut the only answer of his people was to say, "Turn them out of your city, for they are men who vaunt them pure."ƒA87B81C7DdTherefore we delivered him and his family, except his wife; she was one of those who stayed behind:rEr See chap. II.ITAnd we delivered him and his family, except his wife; she was of those who lingered:ƒA87B82C7D^and we rained a shower of stones upon them.s Behold therefore what was the end of the wicked.E s See ibid.IGAnd we rained a rain upon them: and see what was the end of the wicked!ƒA87B83C7AAnd 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.ƒAt Or Midian, was a city of Hejz, 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; Bwhat was remaining of it in Mohammeds 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 Jethros 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 Mikal, 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, wƒCho is named in scripture Reuel or Raguel, and Jethro.7 But Ahmed Ebn Abdalhalim charges those who entertain this opinion with ignorance. Al Kessi says that his fathers name was Sann, and that he was first called Boyn, 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 Beidwi, Tarikh Montakhab. 7 Exod. ii. 18; iii. I. 8 Life of Mah. p. 24.D x This demonstration the commentators suppose to have been a power of working miracles, though the Korn 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 Khatb al anbiy, or the preacher to the prophets.11 9 Al Beidwi. Vide Shalshel hakkab. p. 12. 10 Exod. xviii. 13, &c. 1ƒE41 Vide DHerbelot. 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 Beidwi. See Deut. xxv. 13, 14. z See before, p. 110, note m. AkAnd 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.kJ21 See Sura xxiv. 176, p. 109.ƒA87B84C7ƒAAnd 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.Aa 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.IAnd 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!ƒA87B85C7DAnd 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.ƒIAnd 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."ƒA87B86C7A(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?ISaid 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?ƒA87B87C7ƒAWe 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.GShoghi Effendi in Dawn-Breakers: O our Lord, decide between us and between our people with truth; for the best to decide art Thou.HbThe Dawn-Breakers, Chapter XX, p. 400 http://bahai-library.com/books/dawnbreakers/chapters/20.html A`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."`ƒiƒA87B88C7D`And the chiefs of his people who believed not said, If ye follow Shoaib, ye shall surely perish.IhAnd the chiefs of his people who believed not, said, "If ye follow Shoaib, ye shall then surely perish."ƒA87B89C7DwTherefore a storm from heavenb assailed them, and in the morning they were found in their dwellings dead and prostrate.Eb Like that which destroyed the Thamdites. 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.IsAn earthquake therefore surprised them, and they were found in the morning dead on their faces, in their dwellings.ƒA87B90C7DThey who accused Shoaib of imposture became as though they had never dwelt therein; they who accused Shoaib of imposture perished themselves.XƒIThose 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.ƒA87B91C7DAnd 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.ISo 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?ƒA87B92C7DWe have never sent any prophet unto a city, but we afflicted the inhabitants thereof with calamity and adversity, that they might humble themselves.INor did we ever send a prophet to any city without afflicting its people with adversity and trouble, that haply they might humble them.22ƒJ22 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.ƒA87B93C7DThen 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.IThen 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.ƒA87B94C7A 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. ƒIBut 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.ƒA87B95C7D}Were the inhabitants therefore of those cities secure that our punishment should not fall on them by night, while they slept?IWere the people, therefore, of those cities secure that our wrath would not light on them by night, while they were slumbering?ƒA87B96C7DvOr were the inhabitants of those cities secure that our punishment should not fall on them by day, while they sported?IWere the people of those cities secure that our wrath would not light on them in broad day, while they were disporting themselves?ƒA87B97C7DWere 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.ƒAOc Hereby is figuratively expressed the manner of GODS 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 Beidwi.OIDid 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.J23 Lit. plot, stratagem.ƒA87B98C7DAnd 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.IIs 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?ƒA87B99C7ƒDWe 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.IWe 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 unbelieversƒA87B100C7DAnd we found not in the greater part of them any observance of their covenant; but we found the greater part of them wicked doers.I]And we found not of their covenant in most of them; but we found most of them to be perverse.ƒA87B101C7DThen 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.ƒAd 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 Csar was that of the Roman emperors, and Khosr 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 Wald, who, according to some, was an Arab of the tribe of Ad, or, according to others, the sonB of Masb, the son of Riyn, the son of Wald,2 the Amalekite.3 There are historians, however, who suppose Kabs, the brother and predecessor of al Wald, 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 Masb, or grand-father Riyn.4 Abulfeda says that Masb being one hundred and seventy years old, and having no child, while he kept m,ƒACƒAƒAƒDJƒDƒDƒAƒIƒBƒEƒDƒA AƒAƒDƒDƒBƒAJƒAƒEƒDƒA AƒAƒDƒBBƒAƒFƒAƒDƒA AƒIƒA Aƒ AƒE AƒDƒAIƒ AƒIƒIƒ A„A„A„D„B„D„ A„A„D„ AI „ A „A A „B „I„E„J„J„ A„ A„ACI„D„D„"A„#I„&E„)D„-B„/A„0D„2I „3B!D"F#„4A$„5A% A&„7A'„8I(„9B)„:E*ƒC~the herds saw a cow calve, and heard her say, at the same time, O Masb, be not grieved, for thou shalt have a wicked son, who will be at length cast into hell. And he accordingly had this Wald, who afterwards coming to be king of Egypt, proved an impious tyrant. 2 See the Prelim. Disc. p. 7. 3 Abulfeda, &c. 4 Kitb tafsir lebb, and al Keshf. e By not believing therein.ZIThen 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!ƒA87B102C7DVAnd Moses said, O Pharaoh, verily I am an apostle sent from the LORD of all creatures.IOAnd Moses said, "O Pharaoh! verily I am an apostle from the Lord of the Worlds.ƒA87B103C7mƒAIt 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.INothing 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."ƒA87B104C7DIWherefore he cast down his rod; and behold, it became a visible serpent.fƒAf 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 BGtwenty-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 Beidwi.5IASo he threw down his rod, and lo! it distinctly became a serpent.ƒA87B105C7ƒD`And he drew forth his hand out of his bosom; and behold, it appeared white unto the spectators.gAg 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, thBey 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.F`The Secret of Divine Civilization, p. 51 http://bahai-library.com/writings/abdulbaha/sdc/51.htmlIEThen drew he forth his hand, and lo! it was white24 to the beholders.ƒJ24 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.ƒA87B106C7DSThe chiefs of the people of Pharaoh said, This man is certainly an expert magician:IJThe nobles of Pharaoh's people said, "Verily, this is an expert enchanter:ƒA87B107C7DGhe seeketh to dispossess you of your land; what therefore do ye direct?IJFain would he expel you from your land: what then do ye order to be done?"ƒA87B108C7DThey 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 assembleIdThey said, "Put25 him and his brother off awhile, and send round men to your cities who shall musterJ.25 Lit. cause him to hope, temporise with him.ƒA87B109C7D*and bring unto thee every expert magician.I+And bring to thee every skilled enchanter."ƒA87B110C7ƒDhSo the magiciansh came unto Pharaoh; and they said, Shall we surely receive a reward, if we do overcome?A4h The Arabian writers name several of these magicians, besides their chief priest Simeon, viz., Sadr and Ghadr, Jaath and Mosfa, Warn and Zamn, each of whom came attended with their disciples, amounting in all to several thousands.9 9 Vide DHerbelot, Bibl. Orient. Art. Mousa. p. 643, &c. Al Kessi.4I[And the enchanters came to Pharaoh. Said they, "Shall we surely be rewarded if we prevail?"ƒA87B111C7DVHe answered, Yea; and ye shall certainly be of those who approach near unto my throne.I9He said, "Yes; and ye certainly shall be near my person."ƒA87B112C7DVThey said, O Moses, either do thou cast down thy rod first, or we will cast down ours.IUThey said, "O Moses! either cast thou down thy rod first, or we will cast down ours."ƒA87B113C7|ƒDMoses 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.iAFi 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 Beidwi. Vide DHerbelot, ubi sup. and Kor. c. 20.FIHe 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.ƒA87B114C7DAnd 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.kƒAk 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 Beidwi.IXThen spake we unto Moses, "Throw down thy rod;" and lo! it devoured their lying wonders.ƒA87B115C7DLWherefore the truth was confirmed, and that which they had wrought vanished.IJSo the truth was made strong, and that which they had wrought proved vain:ƒA87B116C7DRAnd Pharaoh and his magicians were overcome there, and were rendered contemptible.I?And they were vanquished on the spot, and drew back humiliated.ƒA87B117C7D5And the magicians prostrated themselves, worshipping;ƒI7But the other enchanters prostrated themselves adoring:ƒA87B118C7D7and they said, We believe in the LORD of all creatures,I1Said they, "We believe on the Lord of the Worlds,ƒA87B119C7Dthe LORD of Moses and Aaron.lAl It seems probable that all the magicians were not converted by this miracle, for some writers introduce Sadr and Ghadr only, acknowledging Mosess 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 fathers tomb to ask his advice. Being come to the tomb, the father answered their call; and when they had acquaintedƒB 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 reCst, their rod became a serpent, and guarded them while they slept.3 And this was the first step towards their conversion. 3 Vide DHerbel. ubi. sup.sIThe Lord of Moses and Aaron."ƒA87B120C7DPharaoh 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;ƒEm 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 Beidwi.ISaid 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.ƒA87B121C7D{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.oEn That is, your right hands and your left feet. o Some say Pharaoh was the first inventor of this ignominious and painful punishment.IaI will surely cut off your hands and feet on opposite sides; then will I have you all crucified."ƒA87B122C7DRThe magicians answered, We shall certainly return unto our LORD, in the next life;I-They said, "Verily, to our Lord do we return;ƒA87B123C7ƒDfor 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.pEp 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 Korn,5 You two, and they who follow you, shall overcome. 5 Cap. 28.IAnd 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."ƒA87B124C7A2And 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.2ƒAq Which were the stars, or other idols. But some of the commentators, from certain impious expressions of this prince, recorded in the Korn,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 Beidwi. r That is, we will continue to make use of the same cruel policy to keep the Israelites in subjection, as we have hithertoB 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, Jallaloddin. ƒ AThen 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."ƒA87B125C7DMoses 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.ISaid 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."ƒA87B126C7BƒA3They 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.3I"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."ƒA87B127C7DmAnd we formerly punished the people of Pharaoh with dearth and scarcity of fruits, that they might be warned.IvAlready had we chastised the people of Pharaoh with dearth and scarcity of fruits, that haply they might take warning:ƒA87B128C7ƒDYet 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.A-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.-IAnd 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.J26 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.ƒA87B129C7xƒDpAnd they said unto Moses, Whatever sign thou show unto us, to enchant us therewith, we will not believe on thee.I^And they said, "Whatever sign thou bring us for our enchantment, we will not believe on thee."ƒA87B130C7DWherefore 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.Au 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 distempƒB=er.5 For the word tufn, 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 Beidwi. 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.+IAnd we sent upon them the flood and the locusts and the kummal (lice) and the frogs and the blood,clear signs27but they behaved proudly, and were a sinful people.Jv27 In Suras [lxvii.] xvii. and [lxviii.] Muhammad speaks of nine plagues. The flood is not mentioned in the Scripture.ƒA87B131C7ƒAAnd 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.Ehy viz., Any of the calamities already mentioned, or the pestilence which GOD sent upon them afterwards. AAnd 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.~ƒJX28 Lit. when we removed from them the plague until a period at which they should arrive.ƒA87B132C7DWherefore we took vengeance on them, and drowned them in the Red Sea;z because they charged our signs with falsehood, and neglected them.E\z See this wonderful event more particularly described in the tenth and twentieth chapters.ITherefore we took vengeance on them and drowned them in the sea, because they treated our signs as falsehoods and were heedless of them.ƒA87B133C7A{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{ƒASa 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.S A6And 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:6ƒA87B134C7AAnd 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:ƒEc 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 Beidwi.IAnd 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:ƒA87B135C7DVfor the religion which these follow will be destroyed, and that which they do is vain.ITFor the worship they practise29 will be destroyed, and that which they do, is vain."J 29 Lit. that in which these are.ƒA87B136C7DkHe said, Shall I seek for you any other god than GOD; since he hath preferred you to the rest of the world?IuHe said, "Shall I seek any other god for you than God, when it is He who hath preferred you above all other peoples?"ƒA87B137C7ƒDAnd 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.IAnd 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.ƒA87B138C7A\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.\9ƒAd 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 Dhulkaada; 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 B1ten days more, which he did; and these were the first ten days of the succeeding month Dhulhajja. 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 Beidwi. Jallaloddin. !ƒ A-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."-J?30 Lit. the set time of his Lord was fulfilled in forty nights.ƒA87B139C7A~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.~ƒANe Without the mediation of any other, and face to face, as he speaks unto the angels.6 6 Al Beidwi. Vide DHerbel. 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.NFTablets of Bahullh Revelaed after the Kitb-i-Aqdas (within pp. 238-240) http://bahai-library.org/writings/bahaullah/tb/21.htmlG#BWC: Behold, and thou shalt see Me. A\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.\ƒA87B140C7ƒDAnd 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.hERh This is not to be taken strictly. See the like expression in chapter 6, p. 90.IAnd 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."ƒA87B141C7DGod 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.iEi 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 Dhulhajja.IHe 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.ƒA87&ƒB142C7AAnd 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.mAk 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 thƒBey might be read on both sides2which is a fable of the Jews. 1 Al Beidwi. 2 Vide DHerbel. 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 Thamd, or perhaps hell, the dwelling of the ungodly in the other world.IAnd 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."ƒA87B143C7ƒA6I 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.6Fp7:143-144 Kitb-i-qn, part II, paragraph 111, p. 105 http://bahai-library.com/writings/bahaullah/iqan/iq-2.htmGAnd 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. AThe 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.ƒA87B144C7DYThis shall come to pass because they accuse our signs of imposture, and neglect the same.OƒFx7:143-144 (cont.) Kitb-i-qn, part II, paragraph 111, p. 105 http://bahai-library.com/writings/bahaullah/iqan/iq-2.htmGHThis, because they treated Our signs as lies, and were heedless of them.IIThis,for that they treated our signs as lies, and were heedless of them.ƒA87B145C7DBut 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?IVain 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?ƒA87B146C7DAnd 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?ƒABn 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 Beidwi. 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.BIAnd 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? A 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 Samal having entered into it, is one of the traditions of the Talmud. Pirke R. Eliezer, c. 45. ƒA87B147C7D3yet they took it for their god, and acted wickedly.I0Yet they took if for a God and became offenders!ƒA87B148C7kƒDBut 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.Eq Father Marracci seems not to have understood the meaning of this phrase, having literally translated the Arabic words, wa lamma sokita fi eidhim, without any manner of sense, Et cum cadere factus fuisset in manibus eorum.IBut 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.ƒA87B149C7pƒAAnd 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 tBhe wicked people.AJr 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 Beidwi. Vide DHerbel. ubi sup. p. 649. t Literally, rendered me weak.J ƒ AAnd 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."ƒA87B150C7DMoses 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.IHe 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."ƒA87B151C7DVerily 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.Eu See chapter 2, p. 6.,ƒIVerily 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.ƒA87B152C7D~But unto them who do evil, and afterwards repent, and believe in God, verily thy LORD will thereafter be clement and merciful.IsBut to those who have done evil, then afterwards repent and believe, thy Lord will thereafter be Lenient, Merciful.ƒA87B153C7DAnd 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.E+x Or the fragments of that which was left.IAnd 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.ƒA87B154C7ƒAAnd 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 fBOorgive us, and be merciful unto us; for thou art the best of those who forgive.=E-y See chapter 2, p. 6, and chapter 4, p. 70.FTA Travelers Narrative, p. 16 http://bahai-library.org/writings/abdulbaha/tn/16.htmlG"EGB: This is nought but Thy trial. 2ƒ AAnd 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:ƒA87B155C7A3And 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;3 zƒ A#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,#ƒA87B156C7Awho 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,B4 which hath been sent down with him, shall be happy."ƒEz 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 swines flesh, and the taking of usury, &c. d See chapter 2, p. 31. AWho shall follow the Apostle, the unlettered32 Prophetwhom 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 welBl." ƒ A32 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 Muhammadin spite of his assertions to the contrary, with the view of proving his inspiBrationwas 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 Nldeke 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.ƒA87B157C7ƒD;Say, O men, Verily I am the messenger of GOD unto you all:eEje That is, to all mankind in general, and not to one particular nation, as the former prophets were sent.I9SAY to them: O men! Verily I am God's apostle to you all;ƒA87B158C7A 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. AWhose 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 Apostlethe unlettered Prophetwho believeth in God and his word. And follow him that ye may be guided aright.ƒA87B159C7DlOf the people of Moses there is a partyf who direct others with truth, and act justly according to the same.nƒAf viz., Those Jews who seemed better disposed than the rest of their brethren to receive Mohammeds 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 Beidwi. 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 wasBh 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.V)ƒIAnd among the people of Moses there is a certain number35 who guide others with truth, and practise what is right according to it.J35 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.ƒA87B160C7AAnd 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. ƒ AAnd 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 fountainsthe 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:ƒA87B161C7DAnd 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.E$i See this passage explained, ibid.ƒIAnd 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:"ƒA87B162C7DBut 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.Ak 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 Jallaloddin. 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.eƒIBut 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.JF36 The Jews changed hittat, absolution, indulgence, into habbat, corn.ƒA87B163C7ADAnd 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.DEl 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. ƒ AAnd37 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.38J37 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.„A87B164C7DAnd 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.„ACm 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.CIAnd 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.„A87B165C7DBut 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.IAnd 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.„A87B166C7p„AAnd 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:E o See chapter 5, p. 82, note g. AHBut 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.HJ/39 Perhaps in allusion to Deut. xxviii. 49, 50.„A87B167C7„Dand 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;IAnd 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.„A87B168C7Aand 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 bet„Bcter for those who fear God than the wicked gains of these people: (Do ye not therefore understand?)QAp By accepting of bribes for wresting judgment, and for corrupting the copies of the Pentateuch, and by extorting of usury, &c.1 1 Al Beidwi. q Particularly by giving out that GOD will forgive their corruption without sincere repentance and amendment. AAnd 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 GodBDo ye not then comprehend? J'40 As bribes to pervert Scripture, etc.„A87B169C7S„Dand 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.IqAnd who hold fast the Book, and observe prayer: verily, we will not suffer the reward of the righteous to perish.„A87B170C7AAnd 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.Er See chapter 2, p. 8, note z.IAnd 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." „ A41 Sinaiwhich, 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, folB~. 150. Its origin is a misunderstanding of Ex. xix. 17, rightly rendered in the E. version at the nether part of the mountain.l„A87B171C7ASAnd 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:u„SAs 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 Adams 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, tBbhey 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, Jallaloddin. Yahya. Vide DHerbelot, Bibl. Orient. p. 54.P„AMemorials of the Faithful (within pp. 29-32, Ustd Ism'l) http://bahai-library.org/writings/abdulbaha/mf/sec-10.html Memorials of the Faithful (within pp. 117-118, Hj Muhammad-Riday-i-Shirazi) http://bahai-library.org/writings/abdulbaha/mf/sec-43.html Memorials of the Faithful (within pp. 126-129, Hj Mirz Muhammad-Taqi, the Afnn) http://bahai-library.org/writings/abdulbaha/mf/sec-47.html Memorials of the Faithful (within pp. 150-154, Zaynul-Muqarrabn) http://bahai-library.org/Bwritings/abdulbaha/mf/sec-58.html The Secret of Divine Civilization, p. 44 http://bahai-library.org/writings/abdulbaha/sdc/44.htmlq A7And 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;"7„A87B172C7„Dor 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?IOr 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?"„ A87B173C7DGThus do we explain our signs, that they may return from their vanities.I@Thus make we our signs clear: that haply they may return to God.„ A87B174C7DAnd 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. „ At Some suppose the person here intended to be a Jewish rabbi, or one Ommeya Ebn Abilsalt, 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 revelBations 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 Beidwi, Jallaloddin, al Zamakhshari. Vide DHerbel. Bibl. Orient. Art. Balaam. P„ IRecite 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.J_42 To the Jews. 43 Balaam. But according to others, a Jew who renounced his faith in Muhammad.„ A87B175C7AAnd 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.Eru Loving the wages of unrighteousness, and running greedily after error for reward.4 4 2 Peter ii. v.; Jude II.   $„ AVHad 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.V„ A87B176C7DeEvil is the similitude of those people who accuse our signs of falsehood, and injure their own souls.IYEvil the likeness of those who treat our signs as lies! and it is themselves they injure.„ A87B177C7DqWhomsoever GOD shall direct, he will be rightly directed; and whomsoever he shall lead astray, they shall perish.IQHe whom God guideth is the guided, and they whom he misleadeth shall be the lost.„A87B178C7  „AMoreover 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.AKitb-i-qn, part II, paragraph 119, p. 113 http://bahai-library.com/writings/bahaullah/iqan/iq-2.htm Kitb-i-qn, part II, paragraph 125, p. 119 http://bahai-library.com/writings/bahaullah/iqan/iq-2.htm Gems of Divine Mysteries, p. 49, paragraph 66 http://bahai-library.com/writings/bahaullah/gems.html#fnB44 The Secret of Divine Civilization, p. 4 http://bahai-library.com/writings/abdulbaha/sdc/4.htmlA 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...    „ AMany, 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.„A87B179C7DGOD 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.Ax 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 Rahmn, 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, Allt from Allah,  „Bal Uzza from al Azz, the mighty, and Mant from al Mannn, the bountiful.2 1 Marrac. Vit. Moh. p. 19. 2 Al Beidwi. Jallaloddin. See the Prelim. Disc. p. 14.IMost 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! AA44 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.A„A87B180C7DuAnd of those whom we have created there are a people who direct others with truth, and act justly according thereto.zEz 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 Beidwi. \„IvAnd among those whom we have created are a people who guide others with truth, and in accordance therewith act justly.„A87B181C7DBut those who devise lies against our signs, we will suffer them to fall gradually into ruin, by a method which they knew not:aEa 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.IpBut as for those who treat our signs as lies, we will gradually bring them down by means of which they know not:„A87B182C7DYand I will grant them to enjoy a long and prosperous life; for my stratagem is effectual.IMAnd though I lengthen their days, verily, my stratagem shall prove effectual.„A87B183C7DhDo they not consider that there is no devil in their companion?b He is no other than a public preacher.„Eb viz., In Mohammed, whom they gave out to be possessed when he went up to Mount Saf, and from thence called to the several families of each respective tribe in order, to warn them of GODS vengeance if they continued in their idolatry.5 5 Idem.I~Will they not bethink them that their companion Muhammad is not djinn-possessed? Yes, his office is only that of plain warner.„A87B184C7DOr 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?cEtc i.e., After they have rejected the Korn. For what more evident revelation can they hereafter expect?6 6 Idem.IWill 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?„J;46 Lit. and in what declaration after it will they believe?„A87B185C7DyHe whom GOD shall cause to err, shall have no director; and he shall leave them in their impiety, wandering in confusion.IaNo other guide for him whom God shall mislead! He will leave them distraught in their wanderings.„A87B186C7A,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.,E5d Not only to men and genii, but to the angels also. AThey will ask thee of the Hourfor 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„J47 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.„A87B187C7DThey 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.IzThey 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.„A87B188C7A?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.? „ ASAY: 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.„A87B189C7AdIt 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.dE3e That is, when the child grew bigger in her womb.  „ ACHe 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."C„A87B190C7DYet 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!„Af 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. B 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 Adams likeness, provided they would promise to name him Abdalhareth, or the servant of al Hareth (which was the devils name among the angels), instead of Abdallah, 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 whi„Cch 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 Cains being called by Moses Obed admah, that is, a tiller of the ground, which might be translated into Arabic by Abdalhareth. But al Beidwi, 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 Korn in this place means KDosai, one of Mohammeds ancestors, and his wife, who begged issue of GOD, and having four sons granted them, called their names Abd Menf, Abd Shams, Abdal Uzza, and Abdal Dr, 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 DHerbelot, Bibl. Orient. p. 438, et Selden. de Jure Nat. Sec. Hebr. l. 5, c. 8.s„IYet 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!J49 Some render salihan, well made, rightly shaped; others, virtuous, morally perfect. 50 And their idolatrous posterity. Beidh.„A87B191C7DWill they associate with him false gods which create nothing but are themselves created: and can neither give them assistance, nor help themselves?IWhat! 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?„A87B192C7DAnd 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.IAnd 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!„A87B193C7„DVerily 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.Eg 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.ITruly 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!„A87B194C7DHave 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;IHave 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.„A87B195C7„D^for GOD is my protector, who sent down the book of the Koran; and he protecteth the righteous.I`Verily, my Lord is God, who hath sent down "the Book;" and He is the protector of the righteous.„ A87B196C7DWBut they whom ye invoke besides him cannot assist you, neither do they help themselves;IXBut they whom ye call on beside Him, can lend you no help, nor can they help themselves:„!A87B197C7Doand if ye call on them to direct you, they will not hear. Thou seest them look towards thee, but they see not.IsAnd if ye summon them to "the guidance," they hear you not: thou seest them look towards thee, but they do not see!„"A87B198C7DTUse indulgence,h and command that which is just, and withdraw far from the ignorant.„"Ah Or, as the words may also be translated, Take the superabundant overplusmeaning 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.F`The Secret of Divine Civilization, p. 95 http://bahai-library.com/writings/abdulbaha/sdc/95.htmlGMMake due allowances; and enjoin what is just, and withdraw from the ignorant.ISMake the best of things;51 and enjoin what is just, and withdraw from the ignorant:J51 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.„#A87B199C7DAnd 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.„#IfAnd if stirrings to evil from Satan stir thee, fly thou for refuge to God: He verily heareth, knoweth!„$A87B200C7DVerily 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.InVerily, they who fear God, when some phantom from Satan toucheth them, remember Him, and lo! they see clearly.„%A87B201C7DBut as for the brethren of the devils, they shall continue them in error; and afterwards they shall not preserve themselves therefrom.IZTheir Brethren52 will only continue them in error, and cannot preserve themselves from it.J*52 That is, those under Satanic influence.„&A87B202C7AAnd 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.„&E]i i.e., Hast thou not yet contrived what to say; or canst thou obtain no revelation from GODIAnd 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.J%53 Collected or sought it out. Beidh.„'A87B203C7DWAnd when the Koran is read, attend thereto, and keep silence; that ye may obtain mercy.IbAnd when the Koran is read, then listen ye to it and keep silence, that haply ye may obtain mercy.„(A87B204C7DAnd 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.IAnd 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.„)A87B205C7„)D{Moreover the angels who are with my LORD do not proudly disdain his service, but they celebrate his praise and worship him.IvVerily they who are round about thy Lord disdain not His service. They praise Him and prostrate themselves before Him.„*A95B0C8„+A95B0C8„,A95B0C8D CHAPTER VIII.ISURA VIII.THE SPOILS1 [XCV.]J^1 On this Sura, which relates mainly to the battle of Bedr, see Weil's M. der Prophet, p. 268.„-A95B0C8D*ENTITLED, THE SPOILS;k REVEALED AT MEDINA.Ak 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 whicy„-Bh will be mentioned hereafter. 1 See cap. 3, p. 33. 2 Al Beidwi, Jallaloddin. 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.IMEDINA.76 Verses„.A95B0C8D%IN THE NAME OF THE MOST MERCIFUL GOD.I3In the Name of God, the Compassionate, the Merciful„/A95B1C8DTHEY 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.„/Am It is related that Saad Ebn Abi Wakks, one of the companions, whose brother Omair was slain in this battle, having killed Sad 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 Bgave 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 Beidwi.ITHEY 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.„0A95B2C8 „0DVerily 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;FSelections from the Writings of the Bb (3 Excerpts from the Persian Bayn, IX, 10, within pp. 98-99) http://bahai-library.com/writings/bab/swb/5/sec-28.htmlG8their hearts are thrilled with awe at the mention of GodIBelievers 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;„1A95B3C8Dawho observe the stated times of prayer, and give alms out of that which we have bestowed on them.ITWho observe the prayers, and give alms out of that with which we have supplied them;„2A95B4C8DThese are really believers: they shall have superior degrees of felicity with their LORD, and forgiveness, and an honourable provision.!„2IThese are the believers: their due grade awaiteth them in the presence of their Lord, and forgiveness, and a generous provision.„3A95B5C8DuAs thy LORD brought thee forth from thy house,n with truth; and part of the believers were averse to thy directions:oAn i.e., From Medina. The particle as having nothing in the following words to answer it, al Beidwi 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 pre "„3Btended 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 Sofin, who commanded the little convoy, having notice of Mohammeds motions, sent to Mecca for succours; upon which Abu Jahl, and all the principal men of the city, except only Abu Laheb, marched toC 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 cara!#„3Dvan 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 Mokdd Ebn Amru, they at length acquiesced in his opinion. Mokdd 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 andE 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 Ansrs 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 Modh, i"$„3Fn the name of the rest, told him that they had received him as the apostle of GOD, and had promised him obedience, and were therefore all to a man ready to follow him where he pleased, though it were into the sea. Upon which the prophet ordered them in GODS name to attack the succours, assuring them of the victory.3 1 Kor. c. 5, p. 76. 2 See the Prelim. Disc. p. 37. 3 Al Beidwi. *IRemember how thy Lord caused thee to go forth from thy home2 on a mission of truth, and part of the believers were quite averse to it:J 2 At Medina.„4A95B6C8Dthey disputed with thee concerning the truth, after it had been made known unto them;p no otherwise than as if they had been led forth to death, and had seen it with their eyes.q#%„4Ap That is, concerning their success against Abu Jahl and the Koreish; notwithstanding they had GODS promise to encourage them. q The reason of this great backwardness was the smallness of their number, in comparison of the enemy, and their being unprepared; for they were all foot, having but two horses among them, whereas the Koreish had no less than a hundred horse.4 4 Idem. Vide Abulfed, Vit. Moh. p. 56.IThey disputed with thee about the truth3 which had been made so clear, as if they were being led forth to death, and saw it before them:J73 The necessity for the combat and its probable result.„5A95B7C8A2And call to mind when GOD promised you one of the two parties, that it should be delivered unto you,r and ye desired that the party which was not furnished with armss should be delivered unto you: but GOD purposed to make known the truth in his words, and to cut off the uttermost part of the unbelievers;t2$&„5Ar That is, either the caravan or the succours from Mecca. Father Marracci mistaking al r and al nafr, 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, BYour 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 Beidwi.IAnd 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; %'O„5 A4 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.„6A95B8C8D_that he might verify the truth, and destroy falsehood, although the wicked were averse thereto.IThat 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:J 5 Idolatry.„7A95B9C8DWhen 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.&(„7Au When Mohammeds men saw they could not avoid fighting, they recommended themselves to GODS 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 cBXopies instead of a thousand, read thousands in the plural. 8 See cap. 3, p. 33 and 45.FIxWhen ye sought succour of your Lord, and he answered you, "I will verily aid you with a thousand6 angels, rank on rank:"J76 In Sura [xcvii.] iii. the angels are said to be 3000.„8A95B10C8DAnd 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.Ey See chap. 3, p. 45.')„8IAnd 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.„9A95B11C8DWhen 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.Az It is related, that the spot where Mohammeds 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 Gods 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, thoug(*„9Bqh 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 Beidwi._ ARecollect 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:„:A95B12C8DAlso 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)+„:Ea 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.IWhen 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.„;A95B13C8DThis 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.IThis, because they have opposed God and his apostle: And whoso shall oppose God and his apostle. . . . Verily, God will be severe in punishment.„A95B16C8Dfor 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!Eb 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.IWhoso 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!„?A95B17C8„=D+„?A-„@I.„A A/„DI0„FD1„GI2„IA3C4„LD5B6A7„ND8„OI9„PI:„RD;J<„UI=„XA>B?„YA@HA„ZIB„\DCBD„]FE„_AF„`AGBH AI„bDJ„cIK„fAL„hIM„kIN„mIO„n AP„pAQ„q AR„rAS„sATCU„tAV„uAWCX„wAYAZ„xD[„zA\„~ A]„A^C_„A`Ia„AbBc Ad„ Ae„ Af„Ig„Ah„Di„Aj„Dk„Dl„Dm„An„Do„Dp„ Aq„ArCs At„Au„Av„Aw„AxByDz A{„A|C}E~ A„D„AH„A„„A A„A A„A„+.„?A&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.&E)c See c. 3, p. 32, note n. d See ibid.FfKitb-i-qn, part II, paragraph 196, p. 179 http://bahai-library.com/writings/bahaullah/iqan/iq-2.htmG#Those shafts were God's, not Thine!ISo 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.J7 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.„@A95B18C8DOThis was done that GOD might also weaken the crafty devices of the unbelievers.-/„@IJThis befel, that God might also bring to nought the craft of the infidels.„AA95B19C8AXIf 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.XA6e 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.6 .0„A AO 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.J#8 That is, by our victory over you.„BA95B20C8DsO true believers, obey GOD and his apostle, and turn not back from him, since ye hear the admonitions of the Korn.I`O ye faithful! obey God and his apostle, and turn not away from Him, now that ye hear the truth;„CA95B21C8D„UISAY 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!J11 Lit. hath preceded.„VA95B40C8DTherefore 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:IFight 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:„WA95B41C8D`but if they turn back, know that GOD is your patron; he is the best patron, and the best helper.IgBut if they turn their back, know ye that God is your protector: Excellent protector! excellent helper!„XA95B42C8=?Y„XAQ(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.QAz 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 tri>@Q„XBbe of Kainok, which happened a little above a month after.2 1 See the Prelim. Disc. Sect. VI. 2 Al Beidwi. a i.e., Of the battle of Bedr; which is so called because it distinguished the true believers from the infidels. A[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.[J12 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.„YA95B43C8?A„YAzWhen 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;ezAb 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.GYShoghi Effendi in Dawn-Breakers: that God might accomplish the thing destined to be done.@B„YHaThe Dawn-Breakers, Chapter X, p. 214 http://bahai-library.com/books/dawnbreakers/chapters/10.html A)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:)„ZA95B44C8Dthat 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.FSelections from the Writings of the Bb (1 Tablets and Addresses: Extracts from an Epistle to Muhammad Shh, within pp. 11-18) http://bahai-library.com/writings/bab/swb/3/sec-5.htmlG{BWC: That he who should perish might perish with a clear proof before him and he who should live might live by clear proof.AC„ZIThat 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.JB14 The mission of Gabriel to Muhammad with the promise of victory.„[A95B45C8A3When 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.3Ef With which vision Mohammed acquainted his companions for their encouragement. g Whether ye should attack the enemy or fly.IRemember 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 matterBut from this God kept youHe knoweth the very secrets of the breast„\A95B46C8BD„\DAnd 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.Ah It is said that Ebn Masd 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 prophets party seemed fewer than they really were, to draw the enemy tCE„\BDo 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 Beidwi, Jallaloddin, Yahya.2IAnd 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. A 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. „]A95B47C8DuO true believers, when ye meet a party of the infidels, stand firm, and remember GOD frequently, that ye may prosper:DF„]FSelections from the Writings of the Bb (3 Excerpts from the Persian Bayn, VIII, 19, within pp. pp. 80-81) http://bahai-library.com/writings/bab/swb/5/sec-7.htmlG#BWC: Verily, make ye mention of GodI}Believers! when ye confront a troop, stand firm and make frequent mention of the name of God, that it may fare well with you:„^A95B48C8Dand 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.IAnd 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.„_A95B49C8DAnd 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.EG„_Ak 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 Sofin, 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 thBose 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 Beidwi.IAnd 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.„`A95B50C8FHj„`AbAnd 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.mbAl 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 Kenna, who were masters of the country about Bedr, that consideration would have prevailed on them to return, had noGI„`Bt the devil appeared in the likeness of Sorka 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 Heshm, 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 C}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 Sorka, 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, Jallaloddin.Y HJ„` A,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.",J'16 The angels fighting for the Muslims.„aA95B51C8DWhen 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.Ejn In tempting them to so great a piece of folly, as to attack so large a body of men with such a handful.IWhen 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!J:17 By inducing them to attack so greatly superior a force.„bA95B52C8IK„bDAnd 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:Ao 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.IIf 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:„cA95B53C8Dythis shall ye suffer for that which your hands have sent before you;p and because GOD is not unjust towards his servants.E p See chapter 2, p. 11, note r.JL„cIZThis, for what your hands have sent on before you:"and God is not unjust to his servants.„dA95B54C8DThese 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.ITheir 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.„eA95B55C8DThis 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.IThis, 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.„fA95B56C8KM„fAAccording 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.ITheir 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.„gA95B57C8DgVerily the worst cattle in the sight of GOD are those who are obstinate infidels, and will not believe.IRThe worst beasts truly in the sight of God are the thankless who will not believe;„hA95B58C8DAs to those who enter into a league with thee, and afterwards violate their league at every convenient opportunity,q and fear not God;EDq As did the tribe of Koreidha.1 1 See before, p. 128, and c. 33.LN„hI_They with whom thou hast leagued, and who are ever breaking their league, and who fear not God!„iA95B59C8Dxif thou take them in war, disperse, by making them an example, those who shall come after them, that they may be warned;IzIf thou take them in war, then, by the example of their fate, scatter those who shall follow themthat they may be warned:„jA95B60C8Dor if thou apprehend treachery from any people, throw back their league unto them with like treatment; for GOD loveth not the treacherous.IOr if thou fear treachery from any people, throw back their treaty to them as thou fairly mayest,18 for God loveth not the treacherous.J518 Thus Beidh. Or, more simply, render them the like.„kA95B61C8DnAnd think notr that the unbelievers have escaped God's vengeance,s for they shall not weaken the power of God.Er Some copies read it in the third person, Let not the unbelievers think, &c. s viz., Those who made their escape from Bedr.MO„kIKAnd think not that the infidels shall escape Us! They shall not weaken God.„lA95B62C8AiTherefore 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.i A,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.,„mA95B63C8DAnd if they incline unto peace, do thou also incline thereto; and put thy confidence in GOD, for it is he who heareth and knoweth.NP„mInAnd if they lean to peace, lean thou also to it; and put thy trust in God: for He is the Hearing, the Knowing.„nA95B64C8AHBut 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.HEt 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 prophets mission.F`The Secret of Divine Civilization, p. 74 http://bahai-library.com/writings/abdulbaha/sdc/74.htmlGtHadst Thou spent all the riches of the earth, Thou couldst not have united their hearts; but God hath united them... OQ „n A: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.:„oA95B65C8DRO prophet, GOD is thy support, and such of the true believers who followeth thee.uEu This passage, as some say, was revealed in a plain called al Beid, between Mecca and Medina, during the expedition of Bedr; and, as others, in the sixth year of the prophets mission, on the occasion of Omars embracing Mohammedism.IYO prophet! God, and such of the faithful as follow thee, will be all-sufficient for thee.„pA95B66C8PR_„pAO 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.IO 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.„qA95B67C8ANow 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.E&x See Levit. xxvi. 8; Josh xxiii. 10. QSp„q A$Now hath God made your work easy, for he knoweth how weak ye are. If there be an hundred of you who endure resolutely, they shall vanquish two hundred; and if there be a thousand of you, they shall vanquish two thousand19 by God's permission; for God is with those who are resolute to endure.$J'19 Comp. Lev. xxvi. 8; Josh. xxiii. 10.„rA95B68C8DIt 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.RTQ„rAy 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, GODS 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 dutyINo 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.„sA95B69C8DUnless 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.zSU„sAz That is, had not the ransom been, in strictness, lawful for you to accept, by GODS 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 Abbs, one of Mohammeds uncles, and Okail, the son of Abu Tleb 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 Bpaying 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 felTV„sClow-captives. Soon after which, Omar, going into the prophets 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,DA 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. IyHad there not been a previous ordinance20 from God, a severe chastisement had befallen you, for the ransom which ye took.J&20 Authorising the ransom of captives.„tUW„tA95B70C8DiEat therefore of what ye have acquired,a that which is lawful and good; for GOD is gracious and merciful.Ea 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 Beidwi.IkEat therefore of the spoils ye have taken what is lawful and good; and fear God: God is Gracious, Merciful.„uA95B71C8DO 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.VX„uAb 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 Abbs, 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 FadlB 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 Abbs demanded who told him this, to which Mohammed replied that GOD had revealed it to him. And upon this al Abbs immediately professed Islmism, declaring that none could know of that affair except GOD, because he gave her the money at midnight. Some years after, al Abbs reflecting on this pasWY„uCsage, 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 DHerbel. Bibl. Orient. Art. Abbs.IO 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."J,21 That is, a disposition to become Muslims.„vA95B72C8DBut 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.E'c By not paying the ransom agreed on. IBut if they seek to deal treacherously with youthey have already dealt treacherously22 with God before! Therefore hath He given you power over them. God is Knowing, Wise.J+22 That is, on account of their infidelity.„wA95B73C8XZ„wAMoreover, 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 untoB 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.Y[„wA~d And shall consequently inherit one anothers substance, preferably to their relations by blood. And this, they say, was practised for some time, the Mohjerin and Ansrs being judged heirs to one another, exclusive of the deceaseds 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.~ AVerily, 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 therB4e shall be a treaty. And God beholdeth your actions."„xA95B74C8Z\&„xDAnd 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.IyThe infidels lend one another mutual help. Unless ye do the same, there will be discord in the land and great corruption.„yA95B75C8ABut 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.IBut 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.„zA95B76C8[]„zAAnd 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.IAnd 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.J!23 See Weil. Life of M. p. 84, n.„{A113B0C9„|A113B0C9„}A113B0C9„~A113B0C9D CHAPTER IX.ISURA IX.1IMMUNITY [CXIII.] \^„~ A1 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 B@1-40, were recited to the pilgrims at Mecca by Ali, Ann. Hej. 9..„A113B0C9D;ENTITLED, THE DECLARATION OF IMMUNITY;e REVEALED AT MEDINA.]_„Ae 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 somBe 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 th^`c„Cey 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 Beidwi, Jallaloddin, Yahya, &c.IMEDINA.130 Verses„A113B1C9DoA DECLARATION of immunity from GOD and his apostle, unto the idolaters, with whom ye have entered into league.f_a„Af 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. Mohammeds thus renouncing aBzll 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 Arabsscarce any keeping faith with him, except Banu Damra, Banu Kenna, and a few others.3 2 Idem. 3 Idem.h`b*„IAn IMMUNITY from God and His Apostle to those with whom ye are in league, among the Polytheist Arabs! (those who join gods with God).„A113B2C9DGo 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.A2g These months were Shawl, Dhulkaada, Dhulhajja, and Moharram; the chapter being revealed in Shawl. Yet others compute them from the tenth of Dhulhajja, when the chapter was published at Mecca, and consequently make them expire on the tenth of the former Rab.4 4 Idem, al Zamaksh., Jallaloddin.2IGo 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 shameJ!2 Lit. that ye cannot weaken God.„A113B3C9acQ„AIAnd 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.IAh viz., The tenth of Dhulhajja, 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 bdC„Bbeing present at it. The promulgation of this chapter was committed by Mohammed to Ali, who rode for that purpose on the prophets 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. C;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 Beidwi. Vide Abulfed. Vit. Moh. p. 127, &c. ce„ AAnd 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.„A113B4C9A/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./Ei 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. df„ A 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. „A113B5C9AqAnd 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.qE1k Either within or without the sacred territory. eg„ ABAnd 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.BJx3 Shawl, Dhu'lkaada, Dhu'lhajja, Muharram. These months were observed by the Arabians previous to the time of Muhammad.„A113B6C9AAnd 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.El 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.fh6„IIf 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.„A113B7C9AHow 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.E)m These are the persons before excepted.IHow 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.„A113B8C9gi„AHow 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.IHow 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.„A113B9C9DgThey sell the signs of GOD for a small price, and obstruct his way; it is certainly evil which they do.IiThey sell the signs of God for a mean price, and turn others aside from his way: evil is it that they do!„A113B10C9D]They regard not in a believer either consanguinity or faith; and these are the transgressors.IYThey regard not in a believer either ties of blood or faith; these are the transgressors!„A113B11C9hj„DYet 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.IYet 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.„A113B12C9DBut 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.IBut if, after alliance made, they break their oaths and revile your religion, then do battle with the ring-leaders of infidelityfor no oaths are binding with them that they may desist.„A113B13C9ikc„AWill 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.Aan As did the Koreish in assisting the tribe of Becr against those of Khozah,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 Beidwi.aIWhat! 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!„A113B14C9jl„DAttack 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,oA'o viz., Those of Khozah; 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.'ISo 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;„A113B15C9D~and will take away the indignation of their hearts: for GOD will be turned unto whom he pleaseth; and GOD is knowing and wise.ImAnd will take away the wrath of their hearts. God will be turned unto whom He will: and God is Knowing, Wise.„A113B16C9km„DDid 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.IThink 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.„A113B17C9DIt 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.IIt 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!„A113B18C9ln„DBut 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.pEp 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.IHe 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.„A113B19C9A.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..mou„Aq This passage was revealed on occasion of some words of al Abbs, Mohammeds 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. ADo 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.J4 Al Abbas, Muhammad's uncle, when taken prisoner, had defended his unbelief, and declared that he had performed these two important duties. Beidh.„A113B20C9np{„DThey 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.IThey 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!„A113B21C9DTheir LORD sendeth them good tidings of mercy from him, and good will, and of gardens wherein they shall enjoy lasting pleasure:ITidings of mercy from Himself, and of His good pleasure, doth their Lord send them, and of gardens in which lasting pleasure shall be theirs;„A113B22C9DDthey shall continue therein forever; for with GOD is a great reward.IGTherein shall they abide for ever; for God! with Him is a great reward.„A113B23C9oqx„DO 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.IO 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.„A113B24C9ASay, 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.EXr Or shall punish you. Some suppose the taking of Mecca to be here intended.4 4 Idem pr„ AgSAY: 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.gJ5 Or, shall issue his behest.„A113B25C9A(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.(qs„As This battle was fought in the eighth year of the Hejra, in the valley of Honein, which lies about three miles from Mecca towards Tyef, between Mohammed, who had an army of twelve thousand men, and the tribes of Hawzen and Thakf, 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 Bfew. 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 prophets courage was so great, that his uncle al Abbs, and his cousin Abu Sofin 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 ordert„Cred al Abbs, 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. DHerbel. Bibl. Orient. p. 601. 6 Al Beidwi, Jallaloddin, Abulfeda, Vit. Moh. p. 112, &c. t For the valley being very deep, and encompassed by craggy mountains, theD 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.oINow 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: su„ A6 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.„A113B26C9DAfterwards 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.tv„Au The original word is Saknat, 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 Beidwi.IThen 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!J8 See ii. 249, p. 365.„A113B27C9DcNevertheless GOD will hereafter be turned unto whom he pleaseth;y for GOD is gracious and merciful.uw„A[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.[IWYet, after this, will God be turned to whom He pleaseth; for God is Gracious, Merciful!„A113B28C9AO 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.vx8„Az 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 Beidwi, was fulfilled by GODS sending plenty of rain, and disposing the inhabitants of Tebla and Jorash, two towns in Yaman, to embrace Islm, who thereupon brought sufficient provisions to Mohammeds men; and also by the subsequent coming in of the Arabs from all quarters to hiBm.IO 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.J09 Through the breaking off commercial relations.„A113B29C9wy&„AFight 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.Ab 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 Korn. 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 thexz„By 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 rCeligions. It is said that Omar at first refused to accept tribute from a Magian, till Abdalrahmn 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:y{s„D others, however, admit the Sabians also. Abu Hanfa 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 dinr 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 Hanfa decided that the rich should payEk forty-eight dirhems (twenty, and sometimes twenty-five, of which made a dinr) 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 Beidwi. 1 Vide Reland. de Jure Militari Mohammedanor. p. 17 and 50. 2 Al Beidwi. # z|„ AMake 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 A910 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. 4.9„A113B30C9DThe 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!{}„Ad 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 nBot have done it unless he were the son of GOD.4 Al Beidwi, 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 |~„Cborrowed 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 opinionD, 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}„E, p. 28. 4 Al Beidwi, 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. 4347; and vii. 28, &c. 10 Vide Dodwelli Dissert. Cyprian. Dissert. 4, 2. Whistons Essay on the Apostolical Constit. p. 34, 76, and 304, &c.; et Fabricii Codic. Apocryph. Novi Test. part ii. p. 936, &c. pIThe 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! ~a„ A12 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 theBK 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.9„A113B31C9„DThey 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"e See the chap. 3, p. 39, note e.IThey 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!J13 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.„A113B32C9DThey 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.„AKitb-i-qn, part I, paragraph 99, p. 90 http://bahai-library.com/writings/bahaullah/iqan/iq-1.htm Kitb-i-qn, part II, paragraph 134, p. 126 http://bahai-library.com/writings/bahaullah/iqan/iq-2.htm Selections from the Writings of the Bb (2 Excerpts from the Qayymu'l-Asm, Chapter LXI, within pp. 60-61) http://bahai-library.com/writings/bab/swb/4/sec-32.html The Secret of Divine Civilization, p. 45 http://bahai-library.com/writings/abdulbaha/sdc/45.htmlAFain 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.M„HgThe Dawn-Breakers, Chapter XV, p. 284 http://bahai-library.com/books/dawnbreakers/chapters/15.html#284aIFain would they put out God's light with their mouths: but God only desireth to perfect His light, albeit the Infidels abhor it.„A113B33C9DIt 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.F`The Secret of Divine Civilization, p. 41 http://bahai-library.com/writings/abdulbaha/sdc/41.htmlG?@ABCDEFGHIJKLMNOPQRSTUVWXYZ[\]^_`abcdefghijklmnopqrstuvwxyz{|}~‚ÂĂłƂǂȂɂʂ˂̂͂΂ςЂт҂ӂԂՂւׂ؂قڂۂ܂݂ނ߂ႅ₅ゅ䂅傅悅炅肅邅ꂅ낅삅킅 „ISome 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."„A113B77C9DwYet when they had given unto him of his abundance, they became covetous thereof, and turned back, and retired afar off.I{Yet when he had vouchsafed them of His bounty, they became covetous thereof, and turned their backs, and withdrew afar off:„A113B78C9DWherefore 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.ISo He caused hypocrisy to take its turn in their hearts, until the day on which they shall meet Himfor that they failed their promise to God, and that they were liars!„A113B79C9D}Do they not know that GOD knoweth whatever they conceal, and their private discourses; and that GOD is the knower of secrets?„Bohammed 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 Korn, 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 hiCs 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 Khalf.1 1 Idem.„IlKnow they not that God knoweth their secrets and their private talk, and that God knoweth the secret things?„A113B80C9AThey 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.Ax Al Beidwi relates that Mohammed, exhorting his followers to voluntary alms, among others, Abdalrahmn 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 sa, 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 nights hard work. This Mohammed accepted: whereupon the hypocrites said that Abdalrahmn and Asem gave what they did out of ost„Bentation, and that GOD and his apostle might well have excused Abu Okails mite; which occasioned this passage. I suppose this collection was made to defray the charge of the expedition of Tabc, towards which, as another writer tells us, Abu Becr contributed all that he had, and Othmn very largely, viz., as it is said, three hundred camels for slaughter, and a thousand dinrs of gold.2 2 Abulfed. Vit. Moh. p. 123.IThey 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.„A113B81C9AAsk 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.„Ay In the last sickness of Abdallah Ebn Obba, the hypocrite (who died in the ninth year of the Hejra), his son, named also Abdallah, 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, anB d 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 Beidwi. 4 Matth. xviii. 22. „IAsk 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.„A113B82C9AAThey who were left at home in the expedition of Tabc, 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.AEz This they spoke in a scoffing manner to one another, because, as has been observed, the expedition of Tabc was undertaken in a very hot and dry season. 6„ AThey 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.„A113B83C9DZWherefore let them laugh little, and weep much, as a reward for that which they have done.IWLittle, therefore, let them laugh, and much let them weep, as the meed of their doings!„A113B84C9A&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.&„Ea 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 Beidwi. A2If 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.2„A113B85C9DNeither 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.„Ab This passage was also revealed on account of Abdallah 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 Bgoing 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.INever pray thou over anyone of them who dieth, or stand at his grave31because they believed not in God and His Apostle, and died in their wickedness.Jc31 Prayers for the dead were customary among the Arabians before Muhammad. See Freyt. Einl. p. 221.„A113B86C9z„DLet 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.ILet 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.„A113B87C9DWhen 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.Ed See before, p. 142, note n.IWhen 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.„A113B88C9„DyThey are well pleased to be with those who stay behind, and their hearts are sealed up; wherefore they do not understand.IWell content were they to be with those who stay behind: for a seal hath been set on their hearts so that they understand not:„A113B89C9DBut 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.IBut 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.„A113B90C9D~GOD hath prepared for them gardens through which rivers flow; they shall remain therein forever. This will be great felicity.IGod hath made ready for them gardens 'neath which the rivers flow, wherein they shall remain for ever: this will be the great bliss.„A113B91C9\„DAnd 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.A~e These were the tribes of Asad and Ghatfn, 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.~ISome 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.„A113B92C9„A: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::E_f By reason of their extreme poverty; as those of Joheina, Mozeina, and Banu Odhra.4 4 Idem. A 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: „A113B93C9„A#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#Ag The persons here intended were seven men of the Ansrs, 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.INor 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.„A113B94C9„DBut 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.HbThe Dawn-Breakers, Chapter XX, p. 426 http://bahai-library.com/books/dawnbreakers/chapters/20.htmlIOnly 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.„A113B95C9A(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. „ AQThey 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.Q„A113B96C9AThey 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.Eh And not chastise them.IThey 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.„A113B97C9„DThey 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.IThey 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.„A113B98C9DThe 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.Ei 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.IThe 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.„A113B99C9„DOf 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.Ek 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 burdenIOf 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.„A113B100C9S„A[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[Em The Arabs meant in the former of these two passages, are said to have been the tribes of Asad, Ghatfn, and Banu Tamim; and those intended in the latter, Abdallah, surnamed Dhlbajdn, and his people.1 1 Al Beidwi.IAnd 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.„A113B101C9„A/As for the leaders and the first of the Mohjern, and the Ansrs,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./An The Mohjern, or refugees, were those of Mecca, who fled thence on account of their religion; and the Ansrs, 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 Mohjern 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 thBem as were present at the battle of Bedr. The leaders of the Ansrs were those who took the oath of fidelity to him at al Akaba, either the first or the second time.2 2 Idem.„ A.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:.Jn32 The Mohadiers were those who fled with Muhammad from Mecca to Medina, the Ansars his auxiliaries in Medina.„A113B102C9A7And 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.7„Ago i.e., In the neighbourhood of Medina. These were the tribes of Joheina, Mozeina, Aslam, Ashj, and Ghifr.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.g AAnd 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.JN33 The commentators are not agreed as to the nature of this double punishment.„A113B103C9DAnd 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.„Aq Making no hypocritical excuses for them. These were certain men, who, having stayed at home instead of accompanying Mohammed to Tabc, 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 Bthem 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.IOthers 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.„A113B104C9„DTake 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.ACs 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.CITake 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.J34 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.„A113B105C9„DDo they not know that GOD accepteth repentance from his servants, and accepteth alms; and that GOD is easy to be reconciled, and merciful?IKnow 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?„A113B106C9A 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. ISAY: 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.„A113B107C9DAnd 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,k„EZt The persons here intended were the three Ansrs whose pardon is granted a little below.IAnd others await the decision of God; whether He will punish them, or whether He will be turned unto them: but God is Knowing, Wise.„A113B108C9AbThere 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.b„Au When Banu Amru Ebn Awf had built the temple or mosque of Kob, 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 Imm 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. ThBe 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 Tabc, with a design to hinder Mohammeds men from engaging therein;}„C 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 GODS leave, he would do what they desired; but when they applied to him again, on his return, this passage was revealed.1 1 Idem, Jallaloddin. 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, heDu continued to oppose him till the battle of Honein, at which he was present, and being put to flight with those of Hawzen, he retreated into Syria, designing to obtain a supply of troops from the Grecian emperor to renew the war, but he died at Kinnisrn. Others say that this monk was a confederate at the war of the ditch, and that he fled thence into Syria.2 2 Idem.? „ AThere 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. A35 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 Bmosque. It is to him that the word irsdan 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.„„A113B109C9DStand 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.Ay viz., That of Kob, 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 Korn, which is there cited, for the words„B of his author, has missed the true sense. z Al Beidwi says, that Mohammed walking once with the Mohjern to Kob, found the Ansrs 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 prosCperity; 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 Korn to them.q„INever 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. A\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.\„A113B110C9A!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.!FiGems of Divine Mysteries, p. 49, paragraph 66 http://bahai-library.com/writings/bahaullah/gems.html#fnB45 o„ A&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.&„A113B111C9DTheir 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.Ea 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.ITheir 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.„J40 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.„A113B112C9AVerily 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. „ AVerily, 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 Koranand 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.„A113B113C9AThe 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.IThose 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.„J;42 Lit. limits, i.e. laws. 43 Shall have their recompense.„A113B114C9DIt 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.cAb This passage was revealed, as some think, on account of Abu Taleb, Mohammeds 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 Islm, 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 Mohammeds visiting his mother Amenas s„Bepulchre at al Abw, 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 mothers tomb, and he granted it me; but when I asked leave to pray for her, it was denied me.1 1 Al Beidwi. 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.IIt 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.„A113B115C9ANeither 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.$„Aad 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.aIFor 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.„A113B116C9DNor 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.„A!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.!INor 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.„A113B117C9DVerily 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.IxGod! His the kingdom of the Heavens and of the Earth! He maketh alive and killeth! Ye have no patron or helper save God.„A113B118C9„A1GOD is reconciled unto the prophet, and unto the Mohjern and the Ansrs,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.1Ag Having forgiven the crime they committed, in giving the hypocrites leave to be absent from the expedition to Tabc; 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 Tabc; wherein Mohammeds 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 werBe 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 Beidwi.z  „ ANow 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.J144 See verse 101. 45 Lit. turned aside, swerved.„A113B119C9AAnd 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.„Ai Or, as it may be translated, who were left in suspense, whether they should be pardoned or not.4 These were three Ansrs, named Caab Ebn Malec, Hell Ebn Omeyya, and Merra Ebn Rab, who went not with Mohammed to Tabc, 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 dBischarged from it, by the revelation of this passage.5 4 See before, p. 147, note t. 5 Al Beidwi, Jallaloddin Abulf. Vit. Moh. p. 133, 126. „ AgHe 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.gJ46 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.„A113B120C9D3O true believers, fear GOD and be with the sincere.I/Believers!47 fear God, and be with the sincere.JW47 Verses 120-128 probably belong to the period after the return from Tabouk to Medina.„A113B121C9<„AThere 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 GOB6D suffereth not the reward of the righteous to perish.$k„Ak By not caring to share with him the dangers and fatigues of war. Al Beidwi tells us, that after Mohammed had set out for Tabc, 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 inclemenciesBe of the war; and immediately mounting his camel, took his sword and lance, and went to join the army.S „ ANo 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.J'48 While fighting for the cause of God.„A113B122C9DAnd 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.INor 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.„A113B123C9„AThe 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.Al 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 Tabc, every man went to war, s„B@o 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.. AThe 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.„A113B124C9DO 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.„Ajm 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 Nadhr, and those of Khaibar; or else the Greeks of Syria.1 1 Al Beidwi. n Or fierceness in war.jIBelievers! 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.„A113B125C9DWhenever 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:IWhenever 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.„A113B126C9p„Dbut 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.IlBut as to those in whose hearts is a disease, it will add doubt to their doubt, and they shall die infidels.„A113B127C9DlDo they not see that they are tried every year once or twice?o yet they repent not, neither are they warned.Eo i.e., By various kinds of trials, or by being called forth to war, and by being made witnesses of GODS miraculous protection of the faithful.IjDo they not see that they are proved every year once or twice? Yet they turn not, neither are they warned.„A113B128C9DAnd 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.„Ap They wink at one another to rise and leave the prophets 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.IAnd 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.…A113B129C9DNow 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.Eq See chapter 3, p. 49, note nINow 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.…A113B130C9=…DIf 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.IIf 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!…A84B0C10…A84B0C10…A84B0C10D CHAPTER X.I)SURA X.JONAH, PEACE BE ON HIM! [LXXXIV.]…A84B0C10D$ENTITLED, JONAS;r REVEALED AT MECCA.E